Romans 11
1 I ask then, did God reject his people? May it never be! For I also 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 didn’t reject his people, whom he foreknew. Or don’t you know what the Scripture says about Elijah? How he pleads with God against Israel:
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 your prophets. They have broken down your altars. I am 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 how does God answer him? “I have reserved for myself seven thousand men who have not bowed the knee 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 Even so too at this present time also there is a remnant according to the election of grace.
Even so at this tyme ys ther a remnanaunt lefte thorow the eleccion of grace.
6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is 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? That which Israel seeks for, that he didn’t obtain, but the chosen ones obtained it, 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 is written, “God gave them a spirit of stupor, eyes that they should not see, and ears that they should not 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 David says, “Let their table be made a snare, 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, that they may not see. Always keep their backs bent.”
Let their eyes be blynded that they se not: and ever bowe doune their backes.
11 I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke 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 Now if their fall is the riches of the world, and their loss the riches of the Gentiles, 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 I speak to you who are Gentiles. Since then as I am an emissary to 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 by any means I may provoke to jealousy those who are my flesh, and may save some of them.
that I myght provoke them which are my flesshe and myght save some of them.
15 For if the rejection of them is the reconciling of the world, what would their acceptance be, 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 first fruit is holy, so is the lump. 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 But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the root and of the 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 don’t boast over the branches. But if you boast, remember that it is not you who support the root, but the root supports 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, “Branches were broken off, that I might be grafted in.”
Thou wilt saye then: the brauches are broken of that I myght be grafte in.
20 True; by their unbelief they were broken off, and you stand by your faith. Don’t be conceited, but fear;
Thou sayest well: because of vnbeleve they are broken of and thou stondest stedfast in fayth.
21 for if God didn’t spare the natural branches, neither will he spare you.
Be not hye mynded but feare seynge that God spared not the naturall braunches lest haply he also spare not the.
22 See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his 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 They also, if they don’t continue in their 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 were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, 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 don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the 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 so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away 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 This is my covenant with them, when I will take away their sins.”
And this is my covenaunt vnto them when I shall take awaye their synnes.
28 Concerning the Good News, they are enemies for your sake. But concerning the election, they are beloved for the fathers’ sake.
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 in time past were disobedient to God, but now have obtained mercy by their disobedience,
for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:
31 even so these also have now been disobedient, that by the mercy shown to you they may also obtain 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 both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
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 been his counselor?”
For who hath knowen the mynde of the lorde? or who was his counseller?
35 “Or who has first given to him, and it will be repaid to him again?”
other who hath geven vnto him fyrst that he myght be recompensed agayne?
