Romanos 11

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

DIGO pues: ¿Ha desechado Dios á su pueblo? En ninguna manera. Porque también yo soy Israelita, de la simiente de Abraham, de la tribu de Benjamín.

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.

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.

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:

No ha desechado Dios á su pueblo, al cual antes conoció. ¿O no sabéis qué dice de Elías la Escritura? cómo hablando con Dios contra Israel dice:

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,

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:

Lorde they have kylled thy prophetes and dygged doune thyn alters: and I am lefte only and they seke my lyfe.

Señor, á tus profetas han muerto, y tus altares han derruído; y yo he quedado solo, y procuran matarme.

Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

“Lord, they have killed your prophets. They have broken down your altars. I am left alone, and they seek my life.”

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.

Mas ¿qué le dice la divina respuesta? He dejado para mí siete mil hombres, que no han doblado la rodilla delante de Baal.

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.

But how does God answer him? “I have reserved for myself seven thousand men who have not bowed the knee to Baal.”

Even so at this tyme ys ther a remnanaunt lefte thorow the eleccion of grace.

Así también, aun en este tiempo han quedado reliquias por la elección de gracia.

Even so then at this present time also there is a remnant according to the election of grace.

Even so too at this present time also there is a remnant according to the election of grace.

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.

Y si por gracia, luego no por las obras; de otra manera la gracia ya no es gracia. Y si por las obras, ya no es gracia; de otra manera la obra ya no es obra.

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

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.

What then? Israel hath not obtayned that that he sought. No but yet the election hath obtayned it. The remnaunt are blynded

¿Qué pues? Lo que buscaba Israel aquello no ha alcanzado; mas la elección lo ha alcanzado: y los demás fueron endurecidos;

What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

What then? That which Israel seeks for, that he didn’t obtain, but the chosen ones obtained it, and the rest were hardened.

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.

Como está escrito: Dióles Dios espíritu de remordimiento, ojos con que no vean, y oídos con que no oigan, hasta el día de hoy.

(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.

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.”

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.

Y David dice: Séales vuelta su mesa en lazo, y en red, y en tropezadero, y en paga:

And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

David says, “Let their table be made a snare, a trap, a stumbling block, and a retribution to them.

Let their eyes be blynded that they se not: and ever bowe doune their backes.

Sus ojos sean obscurecidos para que no vean, y agóbiales siempre el espinazo.

Let their eyes be darkened, that they may not see, and bow down their back alway.

Let their eyes be darkened, that they may not see. Always keep their backs bent.”

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.

Digo pues: ¿Han tropezado para que cayesen? En ninguna manera; mas por el tropiezo de ellos vino la salud á los Gentiles, para que fuesen provocados á celos.

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.

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.

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.

Y si la falta de ellos es la riqueza del mundo, y el menoscabo de ellos la riqueza de los Gentiles, ¿cuánto más el henchimiento de ellos?

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?

Now if their fall is the riches of the world, and their loss the riches of the Gentiles, how much more their fullness!

I speake to you gentyls in as moche as I am the Apostle of ye gentyls I will magnify myn office

Porque á vosotros hablo, Gentiles. Por cuanto pues, yo soy apóstol de los Gentiles, mi ministerio honro,

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry,

that I myght provoke them which are my flesshe and myght save some of them.

Por si en alguna manera provocase á celos á mi carne, é hiciese salvos á algunos de ellos.

If by any means I may provoke to emulation them which are my flesh, and might save some of them.

if by any means I may provoke to jealousy those who are my flesh, and may save some of them.

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?

Porque si el extrañamiento de ellos es la reconciliación del mundo, ¿qué será el recibimiento de ellos, sino vida de los muertos?

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?

For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?

For yf one pece be holy the whole heepe is holy. And yf the rote be holy the braunches are holy also.

Y si el primer fruto es santo, también lo es el todo, y si la raíz es santa, también lo son las ramas.

For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

If the first fruit is holy, so is the lump. If the root is holy, so are the branches.

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

Que si algunas de las ramas fueron quebradas, y tú, siendo acebuche, has sido ingerido en lugar de ellas, y has sido hecho participante de la raíz y de la grosura de la oliva;

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;

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,

bost not thy selfe agaynst the brauches. For yf thou bost thy selfe remember that thou bearest not the rote but the rote the.

No te jactes contra las ramas; y si te jactas, sabe que no sustentas tú á la raíz, sino la raíz á ti.

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

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.

Thou wilt saye then: the brauches are broken of that I myght be grafte in.

Pues las ramas, dirás, fueron quebradas para que yo fuese ingerido.

Thou wilt say then, The branches were broken off, that I might be graffed in.

You will say then, “Branches were broken off, that I might be grafted in.”

Thou sayest well: because of vnbeleve they are broken of and thou stondest stedfast in fayth.

Bien: por su incredulidad fueron quebradas, mas tú por la fe estás en pie. No te ensoberbezcas, antes teme,

Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

True; by their unbelief they were broken off, and you stand by your faith. Don’t be conceited, but fear;

Be not hye mynded but feare seynge that God spared not the naturall braunches lest haply he also spare not the.

Que si Dios no perdonó á las ramas naturales, á ti tampoco no perdone.

For if God spared not the natural branches, take heed lest he also spare not thee.

for if God didn’t spare the natural branches, neither will he spare you.

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

Mira, pues, la bondad y la severidad de Dios: la severidad ciertamente en los que cayeron; mas la bondad para contigo, si permanecieres en la bondad; pues de otra manera tú también serás cortado.

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.

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.

and they yf they byde not still in vnbelefe shalbe graffed in agayne. For God is of power to graffe them in agayne.

Y aun ellos, si no permanecieren en incredulidad, serán ingeridos; que poderoso es Dios para volverlos á ingerir.

And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

They also, if they don’t continue in their unbelief, will be grafted in, for God is able to graft them in again.

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.

Porque si tú eres cortado del natural acebuche, y contra natura fuiste ingerido en la buena oliva, ¿cuánto más éstos, que son las ramas naturales, serán ingeridos en su oliva?

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?

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?

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:

Porque no quiero, hermanos, que ignoréis este misterio, para que no seáis acerca de vosotros mismos arrogantes: que el endurecimiento en parte ha acontecido en Israel, hasta que haya entrado la plenitud de los Gentiles;

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.

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,

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.

Y luego todo Israel será salvo; como está escrito: Vendrá de Sión el Libertador, que quitará de Jacob la impiedad;

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:

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 this is my covenaunt vnto them when I shall take awaye their synnes.

Y este es mi pacto con ellos, cuando quitare su pecados.

For this is my covenant unto them, when I shall take away their sins.

This is my covenant with them, when I will take away their sins.”

As cocernynge the gospell they are enemies for youre sakes: but as touchinge the election they are loved for ye fathers sakes.

Así que, cuanto al evangelio, son enemigos por causa de vosotros: mas cuanto á la elección, son muy amados por causa de los padres.

As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes.

Concerning the Good News, they are enemies for your sake. But concerning the election, they are beloved for the fathers’ sake.

For verely the gyftes and callynge of god are soche that it cannot repent him of them:

Porque sin arrepentimiento son las mercedes y la vocación de Dios.

For the gifts and calling of God are without repentance.

For the gifts and the calling of God are irrevocable.

for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:

Porque como también vosotros en algún tiempo no creísteis á Dios, mas ahora habéis alcanzado misericordia por la incredulidad de ellos;

For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,

even so now have they not beleved the mercy which is happened vnto you that they also maye obtayne mercy.

Así también éstos ahora no han creído, para que, por la misericordia para con vosotros, ellos también alcancen misericordia.

Even so have these also now not believed, that through your mercy they also may obtain mercy.

even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.

God hath wrapped all nacions in vnbeleve that he myght have mercie on all.

Porque Dios encerró á todos en incredulidad, para tener misericordia de todos.

For God hath concluded them all in unbelief, that he might have mercy upon all.

For God has bound all to disobedience, that he might have mercy on all.

O the depnes of the aboundaunt wysdome and knowledge of God: how vnserchable are his iudgementes and his wayes past findyng out.

¡Oh profundidad de las riquezas de la sabiduría y de la ciencia de Dios! ¡Cuán incomprensibles son sus juicios, é inescrutables sus caminos!

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!

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!

For who hath knowen the mynde of the lorde? or who was his counseller?

Porque ¿quién entendió la mente del Señor? ¿ó quién fué su consejero?

For who hath known the mind of the Lord? or who hath been his counsellor?

“For who has known the mind of the Lord? Or who has been his counselor?”

other who hath geven vnto him fyrst that he myght be recompensed agayne?

¿O quién le dió á él primero, para que le sea pagado?

Or who hath first given to him, and it shall be recompensed unto him again?

“Or who has first given to him, and it will be repaid to him again?”

For of him and thorow him and for him are all thinges To him be glorye for ever Amen.

Porque de él, y por él, y en él, son todas las cosas. A él sea gloria por siglos. Amén.

For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

For of him and through him and to him are all things. To him be the glory for ever! Amen.