Romans 9
1 I tell the truth in Christ. I am not lying, my conscience testifying with 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 that I have great sorrow and unceasing anguish in my heart.
for greet heuynesse is to me, and contynuel sorewe to my herte.
3 For I could wish that I myself were accursed from Christ for my brothers' sake, my physical relatives 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 who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises;
whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
5 of whom are the patriarchs, and from whom is the Christ, as concerning the flesh, who is over all, God, blessed forever. 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 as though the word of God has come to nothing. For they are not all Israel, that 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 Neither, because they are Abraham's descendants, are they all children. But, "In Isaac will your descendants be called."
Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
8 That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as descendants.
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 this is what the promise said, "At the appointed time I will come, and Sarah will have a son."
For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
10 And not only that, but Rebekah also had conceived by one, our father Isaac.
And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
11 For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
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 it was said to her, "The elder will serve the younger."
not of werkis, but of God clepynge, it was seid to hym,
13 Even as it is written, "Jacob I loved, but Esau I hated."
that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
14 What should we say then? Is there unrighteousness with God? Absolutely not.
What therfor schulen we seie? Whether wickidnesse be anentis God?
15 For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."
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 So then it is not of him who wills, nor of him who runs, but of God who has mercy.
Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
17 For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be proclaimed in 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 So then, he has mercy on whom he desires, and he hardens whom he desires.
Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
19 You will say then to me, "Why does he still find fault? For who withstands his will?"
Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
20 But who indeed are you, a human being, to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"
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 Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?
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, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction,
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 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
24 us, whom he also called, not from the Jews only, but also from the non-Jews?
Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
25 As he says also in Hosea, "I will call them which were not my people 'my people,' and her who was not loved, 'loved.'"
Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
26 "It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'children 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 cries out concerning Israel, "Though the number of the children of Israel are as the sand of the sea, the remnant will be kept safe.
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 will fulfill the word and decisively in righteousness; because the Lord will carry out the word decisively in the midst of 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 As Isaiah has said before, "Unless the Lord of hosts had left us a few survivors, we would have become like Sodom, and would have been made like 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 then? That the non-Jews, who did not follow after righteousness, attained to righteousness, even the righteousness which 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 but Israel, following after a law of righteousness, did not arrive at that law.
But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
32 Why? Because they did not seek it by faith, but as it were by works. They stumbled over the stumbling stone;
Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
33 even as it is written, "Look, I am laying in Zion a stumbling stone and a rock to trip over; and the one who believes in him will not be put to shame."
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.
