Romans 11 Parallel Bible Translations

Romans 11 ▼
swipe to see more →
BISHOPS
Bishops' Bible of 1568
ESV
English Standard Version
NIV
New International Version
+Add
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, I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from 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, God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? God did not reject his people, whom he foreknew. Don’t you know what Scripture says in the passage about Elijah—how he appealed to God against Israel:
3 Saying: Lord, they haue kylled thy prophetes, and dygged downe thyne aulters: and I am left alone, and they seke my lyfe. “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” “Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me|?
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. But what is God’s reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.”
5 Euen so at this tyme, there is a remnaunt, according to the election of grace. So too at the present time there is a remnant, chosen by grace. So too, at the present time there is a remnant chosen by 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. But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. And if by grace, then it cannot be based on works; if it were, grace would no longer be grace.
7 What then? Israel hath not obtayned that which he sought: but the election hath obtayned it, the remnaunt hath ben blynded, What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, What then? What the people of Israel sought so earnestly they did not obtain. The elect among them did, but the others were hardened,
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. as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.” as it is written: “God gave them a spirit of stupor, eyes that could not see and ears that could not hear, to this very day.”
9 And Dauid sayth: Let their table be made a snare, and a trappe, and a stumbling stocke, and a recompence vnto the. And David says, “Let their table become a snare and a trap, a stumbling block and a retribution for them; And David says: “May their table become a snare and a trap, a stumbling block and a retribution for them.
10 Let their eyes be blinded yt they see not, & bowe thou downe their backe alway. let their eyes be darkened so that they cannot see, and bend their backs forever.” May their eyes be darkened so they cannot see, and their backs be bent forever.”
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. So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious.
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? Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their full inclusion bring!
13 For I speake to you gentiles, in as much as I am the Apostle of the gentiles, I magnifie myne office. Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry I am talking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I take pride in my ministry
14 If by any meane I may prouoke the which are my fleshe, and myght saue some of them. in order somehow to make my fellow Jews jealous, and thus save some of them. in the hope that I may somehow arouse my own people to envy and 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? For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? For if their rejection brought reconciliation to the world, what will their acceptance 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. If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches. If the part of the dough offered as firstfruits is holy, then the whole batch is holy; if the root is 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: But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root,
18 Boast not thy selfe agaynst the braunches. For yf thou boast thy selfe, thou bearest not the roote, but the roote thee. do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you.
19 Thou wylt say then, the braunches are broken of, that I might be graft in. Then you will say, “Branches were broken off so that I might be grafted in.” You will say then, “Branches were broken off so that I could be grafted in.”
20 Well: because of vnbeliefe, they were broken of, and thou stodest stedfast in fayth. Be not hye mynded, but feare. That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble.
21 For seyng that God spared not the naturall braunches take heede lest it come to passe, that he spare not thee. For if God did not spare the natural branches, neither will he spare you. For if God did not spare the natural branches, he will not spare you either.
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: Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will 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. And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. And if they do not persist in unbelief, they will be grafted in, for God is able to graft 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? For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree. After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be grafted 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: Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has 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. And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”; and in this way all Israel will be saved. As it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob.
27 And this is my couenaunt vnto them, when I shall take away their sinnes. “and this will be my covenant with them when I take away their sins.” And this is my covenant with them when I 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 . As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs,
29 For the gyftes and callyng of God, are without repentaunce. For the gifts and the calling of God are irrevocable. for God’s gifts and his call are irrevocable.
30 For, as ye in tyme past haue not beleued God, yet haue nowe obtayned mercie, through their vnbeliefe: For just as you were at one time disobedient to God but now have received mercy because of their disobedience, Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience,
31 Euen so nowe haue they not beleued the mercie shewed vnto you, that they also may obtayne mercie. so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. so they too have now become disobedient in order that they too may now receive mercy as a result of God’s mercy to you.
32 For God hath wrapped all nations in vnbeliefe, yt he myght haue mercie on al. For God has consigned all to disobedience, that he may have mercy on all. For God has bound everyone over to disobedience so that he may have mercy on them 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? Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!
34 For who hath knowen the mynde of the Lorde? Or who hath ben his councellour? “For who has known the mind of the Lord, or who has been his counselor?” “Who has known the mind of the Lord? Or who has been his counselor?”
35 Either who hath geuen vnto hym first, & he shalbe recompensed agayne. “Or who has given a gift to him that he might be repaid?” “Who has ever given to God, that God should repay them?”
36 For of hym, and through hym, and for hym, are all thynges: To whom be glory for euer. Amen. For from him and through him and to him are all things. To him be glory forever. Amen. For from him and through him and for him are all things. To him be the glory forever! Amen.
Previous chapter
Top of Page
Top of Page