Romans 11
1 I ask then, has God rejected his people? Certainly not! For I too am an Israelite, a descendant 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 has not rejected his people whom he foreknew. Do you not know what the Scripture says in the passage about Elijah, how he pleads with God against 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 have killed yoʋr prophets and demolished yoʋr altars, and I alone am left, and they are seeking 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 response say to him? “I have reserved for myself seven thousand men who have not bowed down to Baal.”
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, in the present time also there is a remnant chosen by grace.
Even so at this tyme ys ther a remnanaunt lefte thorow the eleccion of grace.
6 Now if it is by grace, it is no longer by works, otherwise grace would no longer be grace. But if it is by works, it is no longer grace, otherwise work would no longer be 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? Israel did not obtain what it was seeking. The chosen obtained it, but 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 as it is written, “God gave them a spirit of stupor, eyes not to see and ears not to hear, down 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 a snare and a trap, a stumbling block and a retribution 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 so that they cannot see, and keep their backs forever bent.”
Let their eyes be blynded that they se not: and ever bowe doune their backes.
11 I ask then, did the Israelites stumble so as to fall? Certainly not! Rather, by their trespass salvation has come to the Gentiles, to provoke Israel 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 Now if their trespass means riches for the world, and their loss means riches for the Gentiles, how much more will it mean when their full number is included?
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 Now I am speaking to you who are Gentiles. Inasmuch as I am an apostle to the Gentiles, 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 somehow I provoke my own people to jealousy and save some of them.
that I myght provoke them which are my flesshe and myght save some of them.
15 For if their rejection means reconciliation for the world, what will their acceptance mean but life from 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 If the dough offered as firstfruits is holy, so is the whole lump; and if the root is holy, so are the branches.
For yf one pece be holy the whole heepe is holy. And yf the rote be holy the braunches are holy also.
17 Now if some of the branches have been broken off, and yoʋ, a wild olive branch, have been grafted in among them and have become a fellow partaker of the root and richness 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. But if yoʋ do boast against them, remember that yoʋ do not sustain the root, but the root sustains yoʋ.
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 Yoʋ will say then, “Branches were broken off so that I could be grafted in.”
Thou wilt saye then: the brauches are broken of that I myght be grafte in.
20 Right! They were broken off because of unbelief, but yoʋ stand because of faith. So do not be arrogant, but be afraid.
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, perhaps he will not spare yoʋ either.
Be not hye mynded but feare seynge that God spared not the naturall braunches lest haply he also spare not the.
22 Consider therefore the kindness and severity of God: to those who have fallen, severity; but to yoʋ, kindness, if yoʋ continue in his kindness; otherwise yoʋ too 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 if they do not continue in unbelief, they 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 yoʋ were cut off from what is by nature a wild olive tree and were grafted contrary to nature into a cultivated olive tree, how much more will the natural branches be grafted back 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 I do not want you to be unaware, brothers, of this mystery, lest you be wise in your own estimation: A partial hardening has come upon Israel until the full number of Gentiles has 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 in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion and will remove ungodliness 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 will be my covenant with them, when I take away their sins.”
And this is my covenaunt vnto them when I shall take awaye their synnes.
28 With respect to the gospel, the Israelites are enemies for your sake; but with respect to being chosen, they are beloved for the sake 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 calling of God are irrevocable.
For verely the gyftes and callynge of god are soche that it cannot repent him of them:
30 Just as you were once disobedient to God but have now received mercy because of their disobedience,
for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:
31 so they too have now become disobedient in order that, by the mercy shown to you, they also may receive mercy.
even so now have they not beleved the mercy which is happened vnto you that they also maye obtayne mercy.
God hath wrapped all nacions in vnbeleve that he myght have mercie on all. (eleēsē g1653)
33 Oh the depth of the riches, wisdom, and knowledge of God! How unsearchable are 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 has known the mind of the Lord, or who has become his counselor?”
For who hath knowen the mynde of the lorde? or who was his counseller?
35 “Or who has first given to God, that he should be repaid?”
other who hath geven vnto him fyrst that he myght be recompensed agayne?
