Romans 11
1 I say then, did God cast away His people? Let it not be! For I am also an Israelite, of the seed of Abraham, of the tribe of Benjamin:
I saye then: hath god cast awaye his people? God forbyd. For even I verely am an Israelite of the seed of Abraha and of ye tribe of Beniamin
2 God did not cast away His people whom He knew before; have you not known—in Elijah—what the Writing says? How he pleads with God concerning Israel, saying,
god hath not cast awaye his people which he knew before. Ether wote ye not what the scripture sayth by the mouth of Helias how he maketh intercession to god agaynst Israel sayinge:
3 “LORD, they killed Your prophets, and they dug down Your altars, and I was left alone, and they seek my life”;
Lorde they have kylled thy prophetes and dygged doune thyn alters: and I am lefte only and they seke my lyfe.
4 but what does the divine answer say to him? “I left to Myself seven thousand men who did not bow a knee to Ba‘al.”
But what sayth the answer of god to him agayne? I have reserved vnto me seven thousande men which have not bowed the knee to Baal.
5 So then also in the present time there has been a remnant according to the [divine] selection of grace;
Even so at this tyme ys ther a remnanaunt lefte thorow the eleccion of grace.
6 and if by grace, no longer of works, otherwise grace becomes no longer grace; and if of works, it is no longer grace, otherwise work is no longer work.
Yf it be of grace the is it not of workes. For then were grace no moare grace. Yf it be of workes then is it no moare grace. For then were deservyng no lenger deservynge.
7 What then? What Israel seeks after, this it did not obtain, and the chosen obtained, and the rest were hardened,
What then? Israel hath not obtayned that that he sought. No but yet the election hath obtayned it. The remnaunt are blynded
8 according as it has been written: “God gave to them a spirit of deep sleep, eyes not to see, and ears not to hear, to this very day,”
accordynge as it is written: God hath geven the the sprete of vnquyetnes: eyes that they shuld not se and eares that they shuld not heare even vnto this daye.
9 and David says, “Let their table become for a snare, and for a trap, and for a stumbling-block, and for a repayment to them;
And David sayth: Let their table be made a snare to take them with all and an occasion to faule and a rewarde vnto them.
10 let their eyes be darkened—not to behold, and You always bow down their back.”
Let their eyes be blynded that they se not: and ever bowe doune their backes.
11 I say then, did they stumble that they might fall? Let it not be! But by their fall the salvation [is] to the nations, to arouse them to jealousy;
I saye then: Have they therfore stombled that they shulde but faule only? God forbyd: but thorowe their faule is salvacio happened vnto the gentyls for to provoke the with all.
12 and if their fall [is] the riches of [the] world, and their diminishment the riches of nations, how much more their fullness?
Wherfore yf the faule of them be the ryches of the worlde: and the mynysshynge of them the ryches of the gentyls: How moche more shuld it be so yf they all beleved.
13 For to you I speak—to the nations—inasmuch as I am indeed an apostle of nations, I glorify my ministry;
I speake to you gentyls in as moche as I am the Apostle of ye gentyls I will magnify myn office
14 if I will arouse my own flesh to jealousy by any means, and will save some of them,
that I myght provoke them which are my flesshe and myght save some of them.
15 for if the casting away of them [is] a reconciliation of the world, what the reception—if not life out of the dead?
For yf the castynge awaye of them be the reconcylynge of the worlde: what shall the receavynge of them be but lyfe agayne from deeth?
16 And if the first-fruit [is] holy, the lump also; and if the root [is] holy, the branches also.
For yf one pece be holy the whole heepe is holy. And yf the rote be holy the braunches are holy also.
17 And if certain of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and became a fellow-partaker of the root and of the fatness of the olive tree—
Though some of the brauuches be broken of and thou beynge a wylde olyue tree arte graft in amonge them and made parttaker of ye rote and fatnes of the olyve tree
18 do not boast against the branches; and if you boast, you do not bear the root, but the root you!
bost not thy selfe agaynst the brauches. For yf thou bost thy selfe remember that thou bearest not the rote but the rote the.
19 You will say, then, “The branches were broken off, that I might be grafted in”; right!
Thou wilt saye then: the brauches are broken of that I myght be grafte in.
20 By unbelief they were broken off, and you have stood by faith; do not be high-minded, but be fearing;
Thou sayest well: because of vnbeleve they are broken of and thou stondest stedfast in fayth.
21 for if God did not spare the natural branches—lest perhaps He also will not spare you.
Be not hye mynded but feare seynge that God spared not the naturall braunches lest haply he also spare not the.
22 Behold, then, goodness and severity of God—on those indeed who fell, severity; and on you, goodness, if you may remain in the goodness, otherwise, you also will be cut off.
Beholde ye kyndnes and rigorousnes of God: on the which fell rigorousnes: but towardes the kyndnes yf thou cotinue in his kyndnes. Or els thou shalt be hewen of
23 And those also, if they may not remain in unbelief, will be grafted in, for God is able to graft them in again;
and they yf they byde not still in vnbelefe shalbe graffed in agayne. For God is of power to graffe them in agayne.
24 for if you, out of the olive tree, wild by nature, were cut out, and contrary to nature, were grafted into a good olive tree, how much rather will they, who [are] according to nature, be grafted into their own olive tree?
For yf thou wast cut out of a naturall wilde olyve tree and wast graffed contrary to nature in a true olyve tree: how moche more shall the naturall brauches be graffed in their awne olyve tree agayne.
25 For I do not wish you to be ignorant, brothers, of this secret—that you may not be wise in your own conceits—that hardness in part to Israel has happened until the fullness of the nations may come in;
I wolde not that this secrete shuld be hyd fro you my brethren (lest ye shuld be wyse in youre awne consaytes) that partly blyndnes is happened in Israel vntyll ye fulnes of the gentyls be come in:
26 and so all Israel will be saved, according as it has been written: “There will come forth out of Zion He who is delivering, and He will turn away impiety from Jacob,
and so all Israel shalbe saved. As it is writte: There shall come oute of Sion he yt doth delyver and shall turne awaye the vngodlynes of Iacob.
27 and this to them [is] the covenant from Me when I may take away their sins.”
And this is my covenaunt vnto them when I shall take awaye their synnes.
28 As regards, indeed, the good tidings, [they are] enemies on your account; and as regards the [divine] selection—beloved on account of the fathers;
As cocernynge the gospell they are enemies for youre sakes: but as touchinge the election they are loved for ye fathers sakes.
29 for the gifts and the calling of God are irrevocable;
For verely the gyftes and callynge of god are soche that it cannot repent him of them:
30 for as you also once did not believe in God, and now found kindness by the unbelief of these,
for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:
31 so also these now did not believe, that in your kindness they also may find kindness;
even so now have they not beleved the mercy which is happened vnto you that they also maye obtayne mercy.
32 for God shut up together the whole to unbelief, that to the whole He might do kindness. (eleēsē g1653)
God hath wrapped all nacions in vnbeleve that he myght have mercie on all. (eleēsē g1653)
33 O depth of riches, and wisdom and knowledge of God! How unsearchable His judgments, and untraceable His ways!
O the depnes of the aboundaunt wysdome and knowledge of God: how vnserchable are his iudgementes and his wayes past findyng out.
34 For who knew the mind of the LORD? Or who became His counselor?
For who hath knowen the mynde of the lorde? or who was his counseller?
35 Or who first gave to Him, and it will be given back to him again?
other who hath geven vnto him fyrst that he myght be recompensed agayne?
