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| [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 |
[1]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 away his people which he knewe before. Wote ye not what the scripture sayth of Elias? howe he maketh intercession to God, agaynst Israel |
[2]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]Saying: Lord, they haue kylled thy prophetes, and dygged downe thyne aulters: and I am left alone, and they seke my lyfe |
[3]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 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 |
[4]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]Euen so at this tyme, there is a remnaunt, according to the election of grace |
[5]Even so then at this present time also there is a remnant according to the election of grace. |
| [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 |
[6]And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work. |
| [7]What then? Israel hath not obtayned that which he sought: but the election hath obtayned it, the remnaunt hath ben blynded |
[7]What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded. |
| [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 |
[8](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 Dauid sayth: Let their table be made a snare, and a trappe, and a stumbling stocke, and a recompence vnto the |
[9]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 blinded yt they see not, & bowe thou downe their backe alway |
[10]Let their eyes be darkened, that they may not see, and bow down their back alway. |
| [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 |
[11]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]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 |
[12]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]For I speake to you gentiles, in as much as I am the Apostle of the gentiles, I magnifie myne office |
[13]For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: |
| [14]If by any meane I may prouoke the which are my fleshe, and myght saue some of them |
[14]If by any means I may provoke to emulation them which are my flesh, and might save some of them. |
| [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 |
[15]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 the first fruites be holy, ye whole lumpe also [is holy.] And yf the roote be holy, the braunches also |
[16]For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. |
| [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 |
[17]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]Boast not thy selfe agaynst the braunches. For yf thou boast thy selfe, thou bearest not the roote, but the roote thee |
[18]Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. |
| [19]Thou wylt say then, the braunches are broken of, that I might be graft in |
[19]Thou wilt say then, The branches were broken off, that I might be graffed in. |
| [20]Well: because of vnbeliefe, they were broken of, and thou stodest stedfast in fayth. Be not hye mynded, but feare |
[20]Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: |
| [21]For seyng that God spared not the naturall braunches [take heede] lest it come to passe, that he spare not thee |
[21]For if God spared not the natural branches, take heed lest he also spare not thee. |
| [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 |
[22]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 styll in vnbeliefe, shalbe graffed in: For God is of power to graffe them in agayne |
[23]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 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 |
[24]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]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 |
[25]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 saued, as it is written: There shall come out of Sion he that doth delyuer, and shall turne away vngodlynesse from Iacob |
[26]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 couenaunt vnto them, when I shall take away their sinnes |
[27]For this is my covenant unto them, when I shall take away their sins. |
| [28]As concernyng the Gospel, they are enemies for your sakes: but as touching the election, they are loued for the fathers [sakes] |
[28]As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes. |
| [29]For the gyftes and callyng of God, are without repentaunce |
[29]For the gifts and calling of God are without repentance. |
| [30]For, as ye in tyme past haue not beleued God, yet haue nowe obtayned mercie, through their vnbeliefe |
[30]For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: |
| [31]Euen so nowe haue they not beleued the mercie [shewed] vnto you, that they also may obtayne mercie |
[31]Even so have these also now not believed, that through your mercy they also may obtain mercy. |
| [32]For God hath wrapped all [nations] in vnbeliefe, yt he myght haue mercie on al |
[32]For God hath concluded them all in unbelief, that he might have mercy upon all. |
| [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 |
[33]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 hath ben his councellour |
[34]For who hath known the mind of the Lord? or who hath been his counsellor? |
| [35]Either who hath geuen vnto hym first, & he shalbe recompensed agayne |
[35]Or who hath first given to him, and it shall be recompensed unto him again? |
| [36]For of hym, and through hym, and for hym, are all thynges: To whom be glory for euer. Amen |
[36]For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. |