Romans 11
1 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
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin.
2 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:
God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
3 Lorde they have kylled thy prophetes and dygged doune thyn alters: and I am lefte only and they seke my lyfe.
Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
4 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.
But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to [the image of] Baal.
5 Even so at this tyme ys ther a remnanaunt lefte thorow the eleccion of grace.
Even so then at this present time also there is a remnant according to the election of grace.
6 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.
And if by grace, then [is it] no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work.
7 What then? Israel hath not obtayned that that he sought. No but yet the election hath obtayned it. The remnaunt are blynded
What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
8 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.
(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear; ) unto this day.
9 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.
And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
10 Let their eyes be blynded that they se not: and ever bowe doune their backes.
Let their eyes be darkened, that they may not see, and bow down their back alway.
11 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.
I say then, Have they stumbled that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy.
12 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.
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 fulness?
13 I speake to you gentyls in as moche as I am the Apostle of ye gentyls I will magnify myn office
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
14 that I myght provoke them which are my flesshe and myght save some of them.
If by any means I may provoke to emulation [them which are] my flesh, and might save some of them.
15 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?
For if the casting away of them [be] the reconciling of the world, what [shall] the receiving [of them be], but life from the dead?
16 For yf one pece be holy the whole heepe is holy. And yf the rote be holy the braunches are holy also.
For if the firstfruit [be] holy, the lump [is] also [holy]: and if the root [be] holy, so [are] the branches.
17 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
And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;
18 bost not thy selfe agaynst the brauches. For yf thou bost thy selfe remember that thou bearest not the rote but the rote the.
Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
19 Thou wilt saye then: the brauches are broken of that I myght be grafte in.
Thou wilt say then, The branches were broken off, that I might be graffed in.
20 Thou sayest well: because of vnbeleve they are broken of and thou stondest stedfast in fayth.
Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
21 Be not hye mynded but feare seynge that God spared not the naturall braunches lest haply he also spare not the.
For if God spared not the natural branches, [take heed] lest he also spare not thee.
22 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
Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in [his] goodness: otherwise thou also shalt be cut off.
23 and they yf they byde not still in vnbelefe shalbe graffed in agayne. For God is of power to graffe them in agayne.
And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.
24 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.
For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural [branches], be graffed into their own olive tree?
25 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:
For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
26 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.
And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
27 And this is my covenaunt vnto them when I shall take awaye their synnes.
For this [is] my covenant unto them, when I shall take away their sins.
28 As cocernynge the gospell they are enemies for youre sakes: but as touchinge the election they are loved for ye fathers sakes.
As concerning the gospel, [they are] enemies for your sakes: but as touching the election, [they are] beloved for the fathers’ sakes.
29 For verely the gyftes and callynge of god are soche that it cannot repent him of them:
For the gifts and calling of God [are] without repentance.
30 for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:
For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
31 even so now have they not beleved the mercy which is happened vnto you that they also maye obtayne mercy.
Even so have these also now not believed, that through your mercy they also may obtain mercy.
For God hath concluded them all in unbelief, that he might have mercy upon all. (eleēsē g1653)
33 O the depnes of the aboundaunt wysdome and knowledge of God: how vnserchable are his iudgementes and his wayes past findyng out.
O the depth of the riches both of the wisdom and knowledge of God! how unsearchable [are] his judgments, and his ways past finding out!
34 For who hath knowen the mynde of the lorde? or who was his counseller?
For who hath known the mind of the Lord? or who hath been his counsellor?
35 other who hath geven vnto him fyrst that he myght be recompensed agayne?
Or who hath first given to him, and it shall be recompensed unto him again?
