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| [1]But said I interrog. has thrust away it? Alaha His people Alaha forbid! also I for from Israel am from his seed of Abraham from the tribe of Benjamin |
[1]I say then, hath God cast away his people? God forbid. For I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin |
| [2]Not thrust away Alaha His people which from the first known was to Him or not? know you in the scriptures that Elia which said when complained he had to Alaha about Israel and said |
[2]God hath not cast away his people which he knewe before. Wote ye not what the scripture sayth of Elias? howe he maketh intercession to God, agaynst Israel |
| [3]My Lord Your prophets they have murdered and Your altars they have toppled and I am alone am left and they seek my life |
[3]Saying: Lord, they haue kylled thy prophetes, and dygged downe thyne aulters: and I am left alone, and they seke my lyfe |
| [4]And it was said to him by revelation that behold I have left for myself seven thousand men those who upon their knees not knelt nor worshipped Baal |
[4]But what sayth the aunswere of God vnto hym? I haue reserued vnto my selfe seuen thousande men, which haue not bowed the knee to [ye image of] Baal |
| [5]In this way also in this time a remnant there is left in the election of grace |
[5]Euen so at this tyme, there is a remnaunt, according to the election of grace |
| [6]If but by grace not it was from work or else grace not is grace if but by work not it was from grace or else work not is work |
[6]If it be of grace, then is it not nowe of workes: For the grace is no more grace. But yf it be of workes, then is it nowe no grace: For then worke is no more worke |
| [7]Why? therefore that which seeking was Israel not has it found the election but has found the rest of them but were blinded in their hearts |
[7]What then? Israel hath not obtayned that which he sought: but the election hath obtayned it, the remnaunt hath ben blynded |
| [8]Just as that is written that gave to them Alaha the spirit of irritation and eyes that not will observe in them and ears that not will hear until the day of today |
[8]Accordyng as it is written: God hath geuen them the spirite of remorse, eyes that they shoulde not see, and eares that they shoulde not heare, euen vnto this day |
| [9]And David again said shall be their table before them a trap and their reward an offense |
[9]And Dauid sayth: Let their table be made a snare, and a trappe, and a stumbling stocke, and a recompence vnto the |
| [10]Let be darkened their eyes lest they will see and their back in every time shall be bent over |
[10]Let their eyes be blinded yt they see not, & bowe thou downe their backe alway |
| [11]Said I but interrog did they stumble? so they would fall Alaha forbid! but by their offense theirs there was life to the nations to their envy |
[11]I say then, haue they therfore stumbled, that they shoulde fall? God forbyd: but through their fall, saluation [is come] vnto the gentiles, for to prouoke them withall |
| [12]And if their offense was wealth to the world and their condemnation wealth to the nations How much more? therefore their fullness |
[12]Nowe, yf the fall of them be ye ryches of the worlde, and the minishyng of the, the ryches of the gentiles: Howe much more their fulnesse |
| [13]To you but said I to the nations I who am the apostle of the nations my ministry honor I |
[13]For I speake to you gentiles, in as much as I am the Apostle of the gentiles, I magnifie myne office |
| [14]Perhaps I may make jealous the sons of my flesh and I may save some of them |
[14]If by any meane I may prouoke the which are my fleshe, and myght saue some of them |
| [15]If for their rejection the reconciliation for the world was How much more? therefore their return but life from the house of the dead |
[15]For yf the castyng away of them, be the reconcilyng of the worlde: what shall the receauyng [of them] be, but lyfe from the dead |
| [16]And if but the first fruits are holy also the substance and if the root holy is also the branches |
[16]For yf the first fruites be holy, ye whole lumpe also [is holy.] And yf the roote be holy, the braunches also |
| [17]And if some branches were cut off and you of an olive tree are of the wilderness you were grafted into their place and you have become a partaker of the roots and of the fat of the olive tree |
[17]And yf some of the brauches be broken of, and thou beyng a wylde Oliue tree, wast graft in among them, & made partaker of the roote and fatnesse of the Oliue tree |
| [18]Not boast against the branches if but boast you not? was it you were supported by it by the root rather than that root was supported by you |
[18]Boast not thy selfe agaynst the braunches. For yf thou boast thy selfe, thou bearest not the roote, but the roote thee |
| [19]And doubtless you will say "the branches" that were cut off that I in their place may be grafted |
[19]Thou wylt say then, the braunches are broken of, that I might be graft in |
| [20]Fine these because not they believed were cut off you but by faith have stood not be lifted up in your mind but fear |
[20]Well: because of vnbeliefe, they were broken of, and thou stodest stedfast in fayth. Be not hye mynded, but feare |
| [21]If Alaha for upon the branches that from their nature not showed pity surely neither upon you He will show pity |
[21]For seyng that God spared not the naturall braunches [take heede] lest it come to passe, that he spare not thee |
| [22]Behold therefore the sweetness and the hardness of Alaha on those who fell hardness on you but sweetness if you abide in Him in sweetness and if not also you will be cut off |
[22]Beholde therfore, the kyndnesse and rigorousnesse of God: on them which fell, rigorousnesse: but towardes thee, kyndnesse, if thou continue in kindnesse, or els thou shalt be hewen of |
| [23]And those if not they continue in the destitution of their faith also those they will be grafted is able for Alaha again to graft them |
[23]And they, yf they byde not styll in vnbeliefe, shalbe graffed in: For God is of power to graffe them in agayne |
| [24]If for you who from an olive tree are wild that is because by your nature you were cut off and who not by your nature you were grafted into the olive tree good How many? therefore are those surely to be grafted into the olive tree of their nature |
[24]For yf thou were cut out of a naturall wylde Oliue tree, and were graffed contrary to nature, in a true Oliue tree: Howe much more shall the naturall braunches, be graffed in their owne Oliue tree |
| [25]Want I for you to know my brethren mystery this lest you will be wise in the opinion of yourselves that blindness of the heart of a time little has come to Israel until will enter the fullness of the nations |
[25]For I woulde not brethren, that ye shoulde be ignoraunt of this misterie, (lest ye shoulde be wyse in your owne conceiptes,) that partly blyndnesse is happened in Israel, vntyll the fulnesse of the gentiles be come in |
| [26]And then all Israel shall have Life--be saved just as that is written "shall come from Tsion The Savior and He shall turn away evil from Yaqob |
[26]And so all Israel shalbe saued, as it is written: There shall come out of Sion he that doth delyuer, and shall turne away vngodlynesse from Iacob |
| [27]And then will be to them the covenant that is that from My presence whenever I shall have forgiven to them their sins |
[27]And this is my couenaunt vnto them, when I shall take away their sinnes |
| [28]By the Gospel but enemies they are for your sake and in the election beloved they are because of the patriarchs |
[28]As concernyng the Gospel, they are enemies for your sakes: but as touching the election, they are loued for the fathers [sakes] |
| [29]Not for changes Alaha in His gifts and in His callings |
[29]For the gyftes and callyng of God, are without repentaunce |
| [30]Just as for that also you not obeying you were to Alaha from the first and now you have been favored because of dis- their obedience of those |
[30]For, as ye in tyme past haue not beleued God, yet haue nowe obtayned mercie, through their vnbeliefe |
| [31]In this way also these not obeyed now mercy that upon you that also upon them there shall be mercy |
[31]Euen so nowe haue they not beleued the mercie [shewed] vnto you, that they also may obtayne mercie |
| [32]Has confined for Alaha every person in dis- -obedience that upon every person He shall have mercy |
[32]For God hath wrapped all [nations] in vnbeliefe, yt he myght haue mercie on al |
| [33]O' the depth of the wealth and the wisdom and knowledge of Alaha for man not has searched His judgments and His ways not are traced |
[33]O the deepenesse of the ryches both of the wisdome and knowledge of God, howe vnsearcheable are his iudgementes, and his wayes past fyndyng out |
| [34]Who? for has known the mind of Lord or who? has been to Him master of counsel |
[34]For who hath knowen the mynde of the Lorde? Or who hath ben his councellour |
| [35]And who? first has given to Him and then has received from Him |
[35]Either who hath geuen vnto hym first, & he shalbe recompensed agayne |
| [36]Because all from Him and all in Him and all is by His hand that to Him praises and blessings to the eternity of eternities Amen |
[36]For of hym, and through hym, and for hym, are all thynges: To whom be glory for euer. Amen |