Romans 11
1 I say, then, has God cast off his people? By no means. For, even I am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
I Demaund then, Hath God cast away his people? God forbid: for I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin.
2 God has not cast off his people whom formerly he acknowledged. Do you not know, what the scripture says to Elijah; when he complains to God against Israel, saying,
God hath not cast away his people which he knew before. Know ye not what the Scripture sayth of Elias, howe hee communeth with God against Israel, saying,
3 "Lord, they have killed thy prophets, and have digged down thy altars, and I am let alone, and they seek my life?"
Lord, they haue killed thy Prophets, and digged downe thine altars: and I am left alone, and they seeke my life?
4 But what says the answer to God to him? "I have reserved to myself seven thousand men, who have not bowed the knee to Baal."
But what saith the answere of God to him? I haue reserued vnto my selfe seuen thousand men, which haue not bowed the knee to Baal.
5 So, then, even at this present time, there is a remnant according to an election by favor.
Euen so then at this present time is there a remnant according to the election of grace.
6 And if by favor, it is no more of works: otherwise favor is no more favor.
And if it be of grace, it is no more of workes: or els were grace no more grace: but if it be of workes, it is no more grace: or els were worke no more worke.
7 What then? The thing Israel earnestly seeks, that he has not obtained. But the election has obtained it, and the rest are blinded.
What then? Israel hath not obtained that he sought: but the election hath obteined it, and the rest haue bene hardened,
8 As it is written, "God has given them a spirit of deep sleep; eyes not seeing, and ears not hearing, until this present day."
According as it is written, God hath giuen them the spirit of slumber: eyes that they should not see, and eares that they should not heare vnto this day.
9 And David says, "Let their table be for a snare, and a trap, and a stumbling block, and a recompense to them.
And Dauid sayth, Let their table be made a snare, and a net, and a stumbling blocke, euen for a recompence vnto them.
10 Let their eyes be darkened, so as not to see; and let them bow down their back continually.
Let their eyes be darkened that they see not, and bowe downe their backe alwayes.
11 I ask, then, have they stumbled, that they may fall? By no means. But, through their fall, salvation is given to the Gentiles, to excite them to emulation.
I demaund then, Haue they stumbled, that they should fall? God forbid: but through their fall, saluation commeth vnto the Gentiles, to prouoke them to follow them.
12 Now, if the fall of them be the riches of the world; and the diminishing of them the riches of the Gentiles; how much more their fullness?
Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their aboundance be?
13 Now, I speak to you, Gentiles, (and inasmuch as I am the Apostle to the Gentiles, I do honor to my ministry, )
For in that I speake to you Gentiles, in as much as I am the Apostle of ye Gentiles, I magnifie mine office,
14 if by any means I may excite to emulation my kindred, and may save some of them.
To trie if by any meanes I might prouoke them of my flesh to follow them, and might saue some of them.
15 For, if the casting away of them be the reconciling of the world; what will the receiving of them be, but life from the dead?
For if the casting away of them be the reconciling of the world, what shall the receiuing be, but life from the dead?
16 Moreover, if the first fruit be holy, the mass is also holy; and if the root be holy, so are the branches.
For if the first fruites be holy, so is the whole lumpe: and if the roote be holy, so are the branches.
17 Now, if some of the branches were broken off, and you who are a wild olive, are ingrafted among them, and are become a joint partaker of the root and fatness of the olive;
And though some of the branches be broken off, and thou being a wilde Oliue tree, wast graft in for them, and made partaker of the roote, and fatnesse of the Oliue tree.
18 boast not against the branches: but if you boast, still, you bear not the root, but the root you.
Boast not thy selfe against the branches: and if thou boast thy selfe, thou bearest not the roote, but the roote thee.
19 You will say, however, The branches were broken off, that I might be grafted in.
Thou wilt say then, The branches are broken off, that I might be graft in.
20 True: by unbelief they were broken off, and you by faith, stand. Be not high-minded, but fear.
Well: through vnbeliefe they are broken off, and thou standest by faith: bee not hie minded, but feare.
21 For, if God spared not the natural branches; perhaps, neither will he spare you.
For if God spared not the naturall branches, take heede, least he also spare not thee.
22 Behold, then, the goodness and severity of God! Toward them who fell, severity: but toward you, goodness, if you continue in his goodness: otherwise, you also shall be cut off.
Beholde therefore the bountifulnesse, and seueritie of God: towarde them which haue fallen, seueritie: but toward thee, bountifulnesse, if thou continue in his bountifulnesse: or els thou shalt also be cut off.
23 And even they, if they continued not in unbelief, shall be grafted in: for God is able to graft them in again.
And they also, if they abide not still in vnbeliefe, shall be graffed in: for God is able to graffe them in againe.
24 For if you were cut off from the olive, by nature wild, and were contrary to nature, grafted into the good olive; how much rather shall those who are the natural branches, be grafted into their own olive?
For if thou wast cut out of the Oliue tree, which was wilde by nature, and wast graffed contrary to nature in a right Oliue tree, how much more shall they that are by nature, bee graffed in their owne Oliue tree?
25 For, brethren, that you may not be, wise in your own conceits, I would not have you ignorant of this secret, that blindness, in part, has happened to Israel, till the fullness of the Gentiles come in.
For I would not, brethren, that ye should be ignorant of this secret (least ye should bee arrogant in your selues) that partly obstinacie is come to Israel, vntill the fulnesse of the Gentiles be come in.
26 And so all Israel shall be saved; as it is written, "The deliverer shall come out of Zion, and shall turn away ungodliness from Jacob.
And so all Israel shalbe saued, as it is written, The deliuerer shall come out of Sion, and shall turne away the vngodlinesse from Iacob.
27 For this is my covenant with them, when I shall take away their sins."
And this is my couenant to them, When I shall take away their sinnes.
28 With respect to the gospel, indeed, they are enemies, on your account: but with respect to the election, they are beloved on account of the fathers.
As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloued for the fathers sakes.
29 For the free gifts and calling of God are without repentance.
For the giftes and calling of God are without repentance.
30 Besides, as you, in times past, have disobeyed God, yet now have obtained mercy through their disobedience;
For euen as yee in times past haue not beleeued God, yet haue nowe obteined mercie through their vnbeliefe:
31 even so these, also, have no disobeyed, that through your mercy, they also may obtain mercy.
Euen so nowe haue they not beleeued by the mercie shewed vnto you, that they also may obtaine mercie.
32 For God has shut up together all for disobedience, that he might have mercy upon all. (eleēsē g1653)
For God hath shut vp all in vnbeliefe, that he might haue mercie on all. (eleēsē g1653)
33 Oh that depth of the riches and of the wisdom and of the knowledge of God! How unsearchable are his judgments, and his ways past finding out!
O the deepenesse of the riches, both of the wisdome, and knowledge of God! howe vnsearcheable are his iudgements, and his wayes past finding out!
34 For who has known the mind of the Lord? or who has been his counsellor?
For who hath knowen the minde of the Lord? or who was his counsellour?
35 or who has first given to him, and it shall be recompensed to him again?
Or who hath giuen vnto him first, and he shalbe recompensed?
