|
|
| [1]But I say: Hath God cast off his people? Far be it. For I also am of Israel, 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 off those his people whom he before knew. Do ye not know, what, in the scripture of God, he said to Elijah? When he had complained to God against Israel, and said: |
[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]My Lord, they have slain thy prophets, and have thrown down thy 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]And it was said to him, by revelation: Behold, I have reserved for myself seven thousand men, who have not bowed their knees, and have not worshipped 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]So also at the present time, a remnant is preserved, by 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]But if by grace, it is not by works: otherwise, grace is not grace. And if by works, it is not by grace: Otherwise, work is not 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 did not obtain that which it sought: but the election obtained it; and the rest of them were blinded in their heart, |
[7]What thanne? Israel hath not getun this that he souyte, but eleccioun hath getun; and the othere ben blyndid. |
| [8]- (as it is written: God gave them a stupid spirit, and eyes to see not, and ears to hear not,) unto this very 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 again, David said: Let their table become a snare before them; and let their recompense be a stumbling block. |
[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 let their back, at all times, be bowed down. |
[10]Be the iyen of hem maad derk, that thei se not; and bowe thou doun algatis the bak of hem. |
| [11]But I say: Have they so stumbled as to fall entirely? Far be it. Rather, by their stumbling, life hath come to the Gentiles, for [awakening] their jealousy. |
[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]And if their stumbling was riches to the world, and their condemnation riches to the Gentiles; how much more their completeness? |
[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]But [it is] to you Gentiles, I am speaking: as I am a legate to the Gentiles, I honor my ministry; |
[13]But Y seie to you, hethene men, for as longe as Y am apostle of hethene men, Y schal onoure my mynysterie, |
| [14]if, perhaps, I may provoke emulation in the children of my flesh, and may vivify 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 rejection of them, was a reconciliation of the world; what will their conversion 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 [are] holy, then the mass [is] also: and if the root is holy, then also 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 if some of the branches were plucked off; and thou, an olive from the desert, wast in-grafted in their place, and hast become a participator 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]do not glory over the branches. For if thou gloriest, thou sustainest not the root, but the root sustaineth thee. |
[18]nyle thou haue glorie ayens the braunchis. For if thou gloriest, thou berist not the roote, but the roote thee. |
| [19]And shouldst thou say, The branches were plucked off, that I might be grafted into their place. |
[19]Therfor thou seist, The braunchis ben brokun, that Y be graffid in. |
| [20]Very true. They were plucked off, because they believed not; and thou standest by faith. Be not exalted in thy mind, 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, perhaps he will not spare you. |
[21]but drede thou, for if God sparide not the kyndli braunchis, lest perauenture he spare not thee. |
| [22]Behold now the benignity and the severity of God: on them who fell, severity; but on thee, benignity, if thou continuest in that benignity; and if not, thou also wilt be plucked 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, if they do not continue in their destitution of faith, even they will 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 plucked from the wild olive-tree, which was natural to thee, and wast grafted, contrary to thy nature, into a good olive-tree; how much more may they be grafted into their natural 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]And that ye, my brethren, may not be wise in your own apprehension, I wish you to know this mystery, that blindness of heart hath in some measure befallen Israel, until the fullness of the Gentiles shall 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 then, will all Israel live. As it is written: A deliverer will come from Zion, and will turn away iniquity 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 then will they have the covenant that proceedeth from me, when I shall have forgiven their sins. |
[27]And this testament to hem of me, whanne Y schal do awei her synnes. |
| [28]Now, in the gospel, they are enemies for your sake; but in the election, they are beloved for the fathers' sake. |
[28]Aftir the gospel thei ben enemyes for you, but thei ben moost dereworthe bi the eleccioun for the fadris. |
| [29]For God is not changeable in his free gift and in his calling. |
[29]And the yiftis and the cleping of God ben with outen forthenkyng. |
| [30]For as ye too were formerly disobedient to God, and have now obtained mercy, because of their disobedience; |
[30]And as sum tyme also ye bileueden not to God, but now ye han gete mercy for the vnbileue of hem; |
| [31]so also are they now disobedient to the mercy, which is upon you, that there may be mercy on them likewise. |
[31]so and these now bileueden not in to youre merci, that also thei geten merci. |
| [32]For God hath shut up all men in disobedience, that upon all men he might have mercy. |
[32]For God closide alle thingis togidere in vnbileue, that he haue mercy on alle. |
| [33]O the depth of the riches, and the wisdom, and the knowledge of God ! For man hath not searched out his judgments; and his ways are inscrutable. |
[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 hath been a counsellor to him? |
[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 first given to him, and then received from him? |
[35]and it schal be quyt to hym? |
| [36]Because, all is from him, and all by him, and all through him: to whom be praises and benedictions, for ever and ever: Amen. |
[36]For of hym, and bi hym, and in hym ben alle thingis. To hym be glorie in to worldis. Amen. |