Romans 9
1 I am speaking the truth in Christ; I am not lying. My conscience offers testimony to me in the Holy Spirit,
I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,
2 because the sadness within me is great, and there is a continuous sorrow in my heart.
for greet heuynesse is to me, and contynuel sorewe to my herte.
3 For I was desiring that I myself might be anathemized from Christ, for the sake of my brothers, who are my kinsmen according to the flesh.
For Y my silf desiride to be departid fro Crist for my britheren, that ben my cosyns aftir the fleisch, that ben men of Israel;
4 These are the Israelites, to whom belongs adoption as sons, and the glory and the testament, and the giving and following of the law, and the promises.
whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
5 Theirs are the fathers, and from them, according to the flesh, is the Christ, who is over all things, blessed God, for all eternity. Amen. (aiōn g165)
whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis. (aiōn g165)
6 But it is not that the Word of God has perished. For not all those who are Israelites are of Israel.
Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.
7 And not all sons are the offspring of Abraham: “For your offspring will be invoked in Isaac.”
Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
8 In other words, those who are the sons of God are not those who are sons of the flesh, but those who are sons of the Promise; these are considered to be the offspring.
that is to seie, not thei that ben sones of the fleisch, ben sones of God, but thei that ben sones of biheeste ben demed in the seed.
9 For the word of promise is this: “I will return at the proper time. And there shall be a son for Sarah.”
For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
10 And she was not alone. For Rebecca also, having conceived by Isaac our father, from one act,
And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
11 when the children had not yet been born, and had not yet done anything good or bad (such that the purpose of God might be based on their choice),
And whanne thei weren not yit borun, nether hadden don ony thing of good ether of yuel, that the purpos of God schulde dwelle bi eleccioun,
12 and not because of deeds, but because of a calling, it was said to her: “The elder shall serve the younger.”
not of werkis, but of God clepynge, it was seid to hym,
13 So also it was written: “I have loved Jacob, but I have hated Esau.”
that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
14 What should we say next? Is there unfairness with God? Let it not be so!
What therfor schulen we seie? Whether wickidnesse be anentis God?
15 For to Moses he says: “I will pity whomever I pity. And I will offer mercy to whomever I will pity.”
God forbede. For he seith to Moyses, Y schal haue merci on whom Y haue merci; and Y schal yyue merci on whom Y schal haue merci.
16 Therefore, it is not based on those who choose, nor on those who excel, but on God who takes pity.
Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
17 For Scripture says to the Pharaoh: “I have raised you up for this purpose, so that I may reveal my power by you, and so that my name may be announced to all the earth.”
And the scripture seith to Farao, For to this thing Y haue stirid thee, that Y schewe in thee my vertu, and that my name be teld in al erthe.
18 Therefore, he takes pity on whomever he wills, and he hardens whomever he wills.
Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
19 And so, you would say to me: “Then why does he still find fault? For who can resist his will?”
Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
20 O man, who are you to question God? How can the thing that has been formed say to the One who formed him: “Why have you made me this way?”
O! man, who art thou, that answerist to God? Whether a maad thing seith to hym that made it, What hast thou maad me so?
21 And does not the potter have the authority over the clay to make, from the same material, indeed, one vessel unto honor, yet truly another unto disgrace?
Whether a potter of cley hath not power to make of the same gobet o vessel in to honour, an othere in to dispit?
22 What if God, wanting to reveal his wrath and to make his power known, endured, with much patience, vessels deserving wrath, fit to be destroyed,
That if God willynge to schewe his wraththe, and to make his power knowun, hath suffrid in greet pacience vessels of wraththe able in to deth,
23 so that he might reveal the wealth of his glory, within these vessels of mercy, which he has prepared unto glory?
to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
24 And so it is with those of us whom he has also called, not only from among the Jews, but even from among the Gentiles,
Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
25 just as he says in Hosea: “I will call those who were not my people, ‘my people,’ and she who was not beloved, ‘beloved,’ and she who had not obtained mercy, ‘one who has obtained mercy.’
Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
26 And this shall be: in the place where it was said to them, ‘You are not my people,’ there they shall be called the sons of the living God.”
and it schal be in the place, where it is seid to hem, Not ye my puple, there thei schulen be clepid the sones of `God lyuynge.
27 And Isaiah cried out on behalf of Israel: “When the number of the sons of Israel is like the sand of the sea, a remnant shall be saved.
But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf.
28 For he shall complete his word, while abbreviating it out of equity. For the Lord shall accomplish a brief word upon the earth.”
Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.
29 And it is just as Isaiah predicted: “Unless the Lord of hosts had bequeathed offspring, we would have become like Sodom, and we would have been made similar to Gomorrah.”
And as Ysaye bifor seide, But God of oostis hadde left to vs seed, we hadden be maad as Sodom, and we hadden be lijk as Gommor.
30 What should we say next? That the Gentiles who did not follow justice have attained justice, even the justice that is of faith.
Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith.
31 Yet truly, Israel, though following the law of justice, has not arrived at the law of justice.
But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
32 Why is this? Because they did not seek it from faith, but as if it were from works. For they stumbled over a stumbling block,
Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
33 just as it was written: “Behold, I am placing a stumbling block in Zion, and a rock of scandal. But whoever believes in him shall not be confounded.”
as it is writun, Lo! Y putte a stoon of offensioun in Syon, and a stoon of sclaundre; and ech that schal bileue `in it, schal not be confoundid.
