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
dico ergo numquid reppulit Deus populum suum absit nam et ego Israhelita sum ex semine Abraham tribu Beniamin
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:
non reppulit Deus plebem suam quam praesciit an nescitis in Helia quid dicit scriptura quemadmodum interpellat Deum adversus Israhel
3 Lorde they have kylled thy prophetes and dygged doune thyn alters: and I am lefte only and they seke my lyfe.
Domine prophetas tuos occiderunt altaria tua suffoderunt et ego relictus sum solus et quaerunt animam meam
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.
sed quid dicit illi responsum divinum reliqui mihi septem milia virorum qui non curvaverunt genu Baal
5 Even so at this tyme ys ther a remnanaunt lefte thorow the eleccion of grace.
sic ergo et in hoc tempore reliquiae secundum electionem gratiae factae sunt
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.
si autem gratia non ex operibus alioquin gratia iam non est gratia
7 What then? Israel hath not obtayned that that he sought. No but yet the election hath obtayned it. The remnaunt are blynded
quid ergo quod quaerebat Israhel hoc non est consecutus electio autem consecuta est ceteri vero excaecati sunt
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.
sicut scriptum est dedit illis Deus spiritum conpunctionis oculos ut non videant et aures ut non audiant usque in hodiernum diem
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.
et David dicit fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis
10 Let their eyes be blynded that they se not: and ever bowe doune their backes.
obscurentur oculi eorum ne videant et dorsum illorum semper incurva
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.
dico ergo numquid sic offenderunt ut caderent absit sed illorum delicto salus gentibus ut illos aemulentur
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.
quod si delictum illorum divitiae sunt mundi et deminutio eorum divitiae gentium quanto magis plenitudo eorum
13 I speake to you gentyls in as moche as I am the Apostle of ye gentyls I will magnify myn office
vobis enim dico gentibus quamdiu quidem ego sum gentium apostolus ministerium meum honorificabo
14 that I myght provoke them which are my flesshe and myght save some of them.
si quo modo ad aemulandum provocem carnem meam et salvos faciam aliquos ex illis
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?
si enim amissio eorum reconciliatio est mundi quae adsumptio nisi vita ex mortuis
16 For yf one pece be holy the whole heepe is holy. And yf the rote be holy the braunches are holy also.
quod si delibatio sancta est et massa et si radix sancta et rami
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
quod si aliqui ex ramis fracti sunt tu autem cum oleaster esses insertus es in illis et socius radicis et pinguidinis olivae factus es
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.
noli gloriari adversus ramos quod si gloriaris non tu radicem portas sed radix te
19 Thou wilt saye then: the brauches are broken of that I myght be grafte in.
dices ergo fracti sunt rami ut ego inserar
20 Thou sayest well: because of vnbeleve they are broken of and thou stondest stedfast in fayth.
bene propter incredulitatem fracti sunt tu autem fide stas noli altum sapere sed time
21 Be not hye mynded but feare seynge that God spared not the naturall braunches lest haply he also spare not the.
si enim Deus naturalibus ramis non pepercit ne forte nec tibi parcat
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
vide ergo bonitatem et severitatem Dei in eos quidem qui ceciderunt severitatem in te autem bonitatem Dei si permanseris in bonitate alioquin et tu excideris
23 and they yf they byde not still in vnbelefe shalbe graffed in agayne. For God is of power to graffe them in agayne.
sed et illi si non permanserint in incredulitate inserentur potens est enim Deus iterum inserere illos
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.
nam si tu ex naturali excisus es oleastro et contra naturam insertus es in bonam olivam quanto magis hii secundum naturam inserentur suae olivae
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:
nolo enim vos ignorare fratres mysterium hoc ut non sitis vobis ipsis sapientes quia caecitas ex parte contigit in Israhel donec plenitudo gentium intraret
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.
et sic omnis Israhel salvus fieret sicut scriptum est veniet ex Sion qui eripiat avertet impietates ab Iacob
27 And this is my covenaunt vnto them when I shall take awaye their synnes.
et hoc illis a me testamentum cum abstulero peccata eorum
28 As cocernynge the gospell they are enemies for youre sakes: but as touchinge the election they are loved for ye fathers sakes.
secundum evangelium quidem inimici propter vos secundum electionem autem carissimi propter patres
29 For verely the gyftes and callynge of god are soche that it cannot repent him of them:
sine paenitentia enim sunt dona et vocatio Dei
30 for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:
sicut enim aliquando et vos non credidistis Deo nunc autem misericordiam consecuti estis propter illorum incredulitatem
31 even so now have they not beleved the mercy which is happened vnto you that they also maye obtayne mercy.
ita et isti nunc non crediderunt in vestram misericordiam ut et ipsi misericordiam consequantur
conclusit enim Deus omnia in incredulitatem ut omnium misereatur (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 altitudo divitiarum sapientiae et scientiae Dei quam inconprehensibilia sunt iudicia eius et investigabiles viae eius
34 For who hath knowen the mynde of the lorde? or who was his counseller?
quis enim cognovit sensum Domini aut quis consiliarius eius fuit
35 other who hath geven vnto him fyrst that he myght be recompensed agayne?
aut quis prior dedit illi et retribuetur ei
