|
|
| [1]I Demand 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. |
[1]Therfor Y seie, Whether God hath put awei his puple? God forbede. For Y am an Israelite, of the seed of Abraham, of the lynage of Beniamyn. |
| [2]God hath not cast away his people which he knew before. Know ye not what the Scripture saith of Elias, how he maketh request unto God against Israel, saying, |
[2]God hath not put awei his puple, which he bifor knew. Whether ye witen not, what the scripture seith in Elie? Hou he preieth God ayens Israel, |
| [3]Lord, they have killed thy Prophets, and digged down thine altars: and I am left alone, and they seek my life? |
[3]Lord, thei han slayn thi prophetis, thei han vndurdoluun thin auteris, and Y am lefte aloone, and thei seken my lijf. |
| [4]But what saith the answer of God to him? I have reserved unto myself seven thousand men, which have not bowed the knee to Baal. |
[4]But what seith Goddis answere to hym? Y haue left to me seuene thousyndes of men, that han not bowid her knees bifore Baal. |
| [5]Even so then at this present time is there a remnant through the election of grace. |
[5]So therfor also in this tyme, the relifs ben maad saaf, bi the chesyng of the grace of God. |
| [6]And if it be of grace, it is no more of works: or else were grace no more grace: but if it be of works, it is no more grace: or else were work no more work. |
[6]And if it be bi the grace of God, it is not now of werkis; ellis grace is not now grace. |
| [7]What then? Israel hath not obtained that he sought: but the election hath obtained it, and the rest have been hardened, |
[7]What thanne? Israel hath not getun this that he souyte, but eleccioun hath getun; and the othere ben blyndid. |
| [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. |
[8]As it is writun, God yaf to hem a spirit of compunccioun, iyen that thei se not, and eeris, that thei here not, in to this dai. |
| [9]And David saith, Let their table be made a snare, and a net, and a stumbling block, even for a recompense unto them. |
[9]And Dauith seith, Be the boord of hem maad in to a gryn bifor hem, and in to catchyng, and in to sclaundre, and in to yeldyng to hem. |
| [10]Let their eyes be darkened that they see not, and bow down their back always. |
[10]Be the iyen of hem maad derk, that thei se not; and bowe thou doun algatis the bak of hem. |
| [11]I demand then, Have they stumbled, that they should fall? God forbid: but through their fall salvation cometh unto the Gentiles, to provoke them to follow them. |
[11]Therfor Y seie, Whether thei offendiden so, that thei schulden falle doun? God forbede. But bi the gilt of hem helthe is maad to hethene men, that thei sue hem. |
| [12]Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their abundance be? |
[12]That if the gilt of hem ben richessis of the world, and the makyng lesse of hem ben richessis of hethene men, hou myche more the plente of hem? |
| [13]For in that I speak to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnify mine office, |
[13]But Y seie to you, hethene men, for as longe as Y am apostle of hethene men, Y schal onoure my mynysterie, |
| [14]To try if by any means I might provoke them of my flesh to follow them, and might save some of them. |
[14]if in ony maner Y stire my fleisch for to folowe, and that Y make summe of hem saaf. |
| [15]For if the casting away of them be the reconciling of the world, what shall the receiving be, but life from the dead? |
[15]For if the loss of hem is the recouncelyng of the world, what is the takyng vp, but lijf of deede men? |
| [16]For if the first fruits be holy, so is the whole lump: and if the root be holy, so are the branches. |
[16]For if a litil part of that that is tastid be hooli, the hool gobet is hooli; and if the roote is hooli, also the braunchis. |
| [17]And though some of the branches be broken off, and thou being a wild olive tree, wast graft in for them, and made partaker of the root, and fatness of the olive tree, |
[17]What if ony of the braunchis ben brokun, whanne thou were a wielde olyue tre, art graffid among hem, and art maad felowe of the roote, and of the fatnesse of the olyue tre, |
| [18]Boast not thy self against the branches: and if thou boast thy self, thou bearest not the root, but the root thee. |
[18]nyle thou haue glorie ayens the braunchis. For if thou gloriest, thou berist not the roote, but the roote thee. |
| [19]Thou wilt say then, The branches are broken off, that I might be graft in. |
[19]Therfor thou seist, The braunchis ben brokun, that Y be graffid in. |
| [20]Well: through unbelief they are broken off, and thou standest by faith: be not high minded, but fear. |
[20]Wel, for vnbileue the braunchis ben brokun; but thou stondist bi feith. Nyle thou sauere hiye thing, |
| [21]For if God spared not the natural branches, take heed, least he also spare not thee. |
[21]but drede thou, for if God sparide not the kyndli braunchis, lest perauenture he spare not thee. |
| [22]Behold therefore the bountifulness, and severity of God: toward them which have fallen, severity: but toward thee, bountifulness, if thou continue in his bountifulness: or else thou shalt also be cut off. |
[22]Therfor se the goodnesse, and the fersnesse of God; yhe, the feersnesse in to hem that felden doun, but the goodnesse of God in to thee, if thou dwellist in goodnesse, ellis also thou schalt be kit doun. |
| [23]And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. |
[23]Yhe, and thei schulen be set yn, if thei dwellen not in vnbileue. For God is myyti, to sette hem in eftsoone. |
| [24]For if thou wast cut out of the olive tree, which was wild by nature, and wast grafted contrary to nature in a right olive tree, how much more shall they that are by nature, be grafted in their own olive tree? |
[24]For if thou art kit doun of the kyndeli wielde olyue tre, and ayens kynd art set in to a good olyue tre, hou myche more thei that ben bi kynde, schulen be set in her olyue tree? |
| [25]For I would not, brethren, that ye should be ignorant of this secret (least ye should be arrogant in your selves) that partly obstinacy is come to Israel, until the fullness of the Gentiles be come in. |
[25]But, britheren, Y wole not that ye vnknowen this mysterie, that ye be not wise to you silf; for blyndenesse hath feld a parti in Israel, til that the plente of hethene men entride, |
| [26]And so all Israel shall be saved, as it is written, The deliverer shall come out of Zion, and shall turn away the ungodliness from Jacob. |
[26]and so al Israel schulde be maad saaf. As it is writun, He schal come of Syon, that schal delyuere, and turne awei the wickidnesse of Jacob. |
| [27]And this is my covenant to them, When I shall take away their sins. |
[27]And this testament to hem of me, whanne Y schal do awei her synnes. |
| [28]As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers sakes. |
[28]Aftir the gospel thei ben enemyes for you, but thei ben moost dereworthe bi the eleccioun for the fadris. |
| [29]For the gifts and calling of GOD are without repentance. |
[29]And the yiftis and the cleping of God ben with outen forthenkyng. |
| [30]For even as ye in time past have not believed God, yet have now obtained mercy through their unbelief, |
[30]And as sum tyme also ye bileueden not to God, but now ye han gete mercy for the vnbileue of hem; |
| [31]Even so now have they not believed by the mercy showed unto you, that they also may obtain mercy. |
[31]so and these now bileueden not in to youre merci, that also thei geten merci. |
| [32]For God hath shut up all in unbelief, that he might have mercy on all. |
[32]For God closide alle thingis togidere in vnbileue, that he haue mercy on alle. |
| [33]O the deepness of the riches, both of the wisdom, and knowledge of God! how unsearchable are his judgments, and his ways past finding out! |
[33]O! the heiynesse of the ritchessis of the wisdom and of the kunnyng of God; hou incomprehensible ben hise domes, and hise weies ben vnserchable. |
| [34]For who hath known the mind of the Lord? or who was his counselor? |
[34]For whi who knew the wit of the Lord, or who was his counselour? or who formere yaf to hym, |
| [35]Or who hath given unto him first, and he shall be recompensed? |
[35]and it schal be quyt to hym? |
| [36]For of him, and through him, and for him are all things: to him be glory for ever. Amen. |
[36]For of hym, and bi hym, and in hym ben alle thingis. To hym be glorie in to worldis. Amen. |