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| [1]I TELL the truth through Christ, and I do not lie, my conscience also bears me witness through the Holy Spirit, |
[1]I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost, |
| [2]That I am exceedingly sorrowful, and the pain which is in my heart never ceases. |
[2]for greet heuynesse is to me, and contynuel sorewe to my herte. |
| [3]For I have prayed that I myself might be accursed because of Christ for the sake of my brethren and my kinsmen according to the flesh, |
[3]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; to whom belongs the adoption, and the glory, and the covenants and the law, and the rituals therein, and the promises; |
[4]whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis; |
| [5]Whose are the fathers, from among whom Christ appeared in the flesh, who is God over all, to whom are due praises and thanksgiving, for ever and ever. Amen. |
[5]whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis. |
| [6]It is not as though the word of God had actually failed. For all those who belong to Israel are not Israelites: |
[6]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 of the seed of Abraham are they all his children: for it was said, In Isaac shall your seed be called. |
[7]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 the children of God; but the children of the promise who are reckoned as descendants. |
[8]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 the word of promise, I will come at this season, and Sarah shall have a son. |
[9]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 this; but Rebecca also, even though she had relations with one only, our father Isaac; |
[10]And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir. |
| [11]Before her children were born, or had done good or evil, the choice of God was made known in advance; that it might stand, not by means of works, but through him who made the choice. |
[11]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]For it was said, The elder shall be the servant of the younger. |
[12]not of werkis, but of God clepynge, it was seid to hym, |
| [13]As it is written, Jacob have I loved but Esau have I hated. |
[13]that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau. |
| [14]What shall we say then? Is there injustice with God? Far be it. |
[14]What therfor schulen we seie? Whether wickidnesse be anentis God? |
| [15]For he said to Moses also, I will have mercy on him whom I love, and I will have compassion on him whom I favor. |
[15]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 within reach of him who wishes, nor within the reach of him who runs, but it is within the reach of the merciful God. |
[16]Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy. |
| [17]For in the scripture, he said to Pharaoh, It was for this purpose that I have appointed you, that I might shew my power in you, so that my name might be preached throughout all the earth. |
[17]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]Thus he has mercy on whom he pleases, and he hardens whom he pleases. |
[18]Therfor of whom God wole, he hath merci; and whom he wole, he endurith. |
| [19]Perhaps you will say, Why then does he yet find fault? For who can resist his will? |
[19]Thanne seist thou to me, What is souyt yit? for who withstondith his wille? |
| [20]However, O man, who are you to question God? Shall the thing formed say to him who formed it, Why have you made me like this? |
[20]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]Does not the potter have power over his clay, to make out of the same lump vessels, one to be formed and the other for service? |
[21]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]Now then, if God wanted to shew his anger, and make his power known, would he not then, after the abundance of his patience, bring wrath upon the vessels of wrath which were ready for destruction? |
[22]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]But he poured his mercy upon the favored vessels, which were prepared for the glory of God. |
[23]to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie. |
| [24]Namely, ourselves, the called ones, not of the Jews only, but also of the Gentiles. |
[24]Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee, |
| [25]As he said also in Hosea, I will call them my people, who were not my own people; and her beloved, who was not beloved. |
[25]Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci; |
| [26]And it shall come to pass, that in the place where it was said you are not my people; there shall they be called the children of the living God. |
[26]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]Isaiah also preached concerning the children of Israel: Though the number of children of Israel should be as the sand of the sea, only a remnant shall be saved. |
[27]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 whatever the LORD has determined and decreed, he shall bring to pass upon the earth. |
[28]Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe. |
| [29]Just as Isaiah had said before, If the LORD of Hosts had not increased the remnant, we should have been like Sod'om, and should have resembled Go-mor'rah. |
[29]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 shall we say then? That the Gentiles who followed not after righteousness have attained to righteousness; that is, the righteousness which is the result of faith. |
[30]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, who followed after the law of righteousness, has not attained to the law of righteousness. |
[31]But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse. |
| [32]Why? Because it was not sought by faith, but by the works of the law. So they stumbled at that stumbling-stone. |
[32]Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun, |
| [33]As it is written, Behold, the prophet I give to Zion becomes a stumblingstone, and rock of offence: but whoever believes on him shall not be ashamed. |
[33]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. |