Romans 11
1 I say therefore, did God thrust away his people? May it not happen! For I also am an Israelite from the seed 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 did not thrust away his people whom he foreknew. Or know ye not what the scripture tells by Elijah? How he encounters God about 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 thy prophets, and they have torn down thine altars, and 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 what does the divine response say to him? I have reserved for myself seven thousand men who have not bowed a 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 So then also at this present time there has become a remnant according to the selection of grace.
Even so at this tyme ys ther a remnanaunt lefte thorow the eleccion of grace.
6 And if it is by grace, it is no longer from works, otherwise grace becomes no longer grace. But if it is from 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? What Israel seeks, this it did not obtain. But the chosen 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 just as it is written that God gave them a spirit of slumber: eyes not to see, and ears not to hear, until 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 for a snare, and for a trap, and for a stumbling block, and for 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, not to see, and may thou bow down their back always.
Let their eyes be blynded that they se not: and ever bowe doune their backes.
11 I say then, did they stumble so that they would fall? May it not happen! But in their transgression, salvation is to the Gentiles, in order 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 transgression is wealth of the world, and their failure is wealth of 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 the Gentiles. Inasmuch as I am indeed an apostle of Gentiles, I enhance 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 may provoke my flesh to jealousy 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 casting away of them is reconciliation of the world, what is the acceptance except 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 And if the first fruit is holy, the branch is also. And if the root is holy, the branches are also.
For yf one pece be holy the whole heepe is holy. And yf the rote be holy the braunches are holy also.
17 And if some of the branches were broken off, and thou, being a wild olive tree, were grafted in among them, and became a joint partaker of the root of the fatness 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 thou boast, thou do not bear the root, but the root thee.
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 Thou will therefore say, Branches were broken off so that I might be grafted in.
Thou wilt saye then: the brauches are broken of that I myght be grafte in.
20 Correct! They were broken off for their unbelief, and thou stand by thy faith. Be not high-minded but fear,
Thou sayest well: because of vnbeleve they are broken of and thou stondest stedfast in fayth.
21 for if God spared not the natural branches, perhaps neither will he spare thee.
Be not hye mynded but feare seynge that God spared not the naturall braunches lest haply he also spare not the.
22 Behold therefore the goodness and the severity of God. Indeed toward those who fell, severity, but toward thee, goodness, if thou continue in his goodness, otherwise thou 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 also those, if they do not 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 thou were cut from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these, the natural ones, 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 do not want you, brothers, to be ignorant of this mystery, lest ye should be wise according to yourselves, that a callousness in part has happened to Israel until the fullness of the Gentiles 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, as it is written, The man who delivers will come from Zion, and will turn away impiety 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 is the covenant from me to them when I will take away their sins.
And this is my covenaunt vnto them when I shall take awaye their synnes.
28 They are indeed enemies toward the good news for your sake, but toward selection, 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 ye once were also disobedient to God, but now have received mercy at the disobedience of these,
for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:
31 so also now these have been disobedient for thy mercy, so that 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.
32 For God has confined all men in disobedience, so that he might be merciful to all. (eleēsē g1653)
God hath wrapped all nacions in vnbeleve that he myght have mercie on all. (eleēsē g1653)
33 O the depth of wealth, both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways beyond finding 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 became his counselor?
For who hath knowen the mynde of the lorde? or who was his counseller?
35 Or who first gave to him, and it will be repaid to him?
other who hath geven vnto him fyrst that he myght be recompensed agayne?
