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| [1]I say the truth in Messiah, and do not misrepresent; and my conscience beareth me witness in 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 have great sorrow, and the sadness of my heart is unceasing. |
[2]for greet heuynesse is to me, and contynuel sorewe to my herte. |
| [3]For I have prayed, that I myself might be accursed from Messiah, for my brethren and my kinsmen in 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 sons of Israel, to whom belonged the adoption of sons, and the glory, and the covenants, and the law, and the ministration, and the promises, and the fathers; |
[4]whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis; |
| [5]and from among whom, Messiah appeared in the flesh, who is God over all; to whom be praises and benediction, 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]Not, however, that the word of God hath actually failed. For all are not Israel, who are of Israel. |
[6]Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis. |
| [7]Neither are they all sons, because they are of the seed of Abraham: for it was said, In Isaac shall thy 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, are accounted for the seed. |
[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 the word of promise was this: At that time will I come, 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]Nor this only; but Rebecca also, when she had cohabited with one [man], 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 predeclared; that it might stand, not of works, but of him who called. |
[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 servant to the younger. |
[12]not of werkis, but of God clepynge, it was seid to hym, |
| [13]As it is written: Jacob have I loved, and 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 iniquity with God? Far be it. |
[14]What therfor schulen we seie? Whether wickidnesse be anentis God? |
| [15]Behold, to Moses also he said: I will have pity, on whom I will have pity; and I will be merciful, to whom I will be merciful. |
[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 of him who is willing, nor of him who runneth, but 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: For this very thing, have I raised thee up; that I might shew my power in thee, and that my name might be proclaimed in 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]Wherefore, he hath pity upon whom he pleaseth; and whom he pleaseth, he hardeneth. |
[18]Therfor of whom God wole, he hath merci; and whom he wole, he endurith. |
| [19]But, perhaps thou wilt say: Of what [then] doth he complain? For, who hath resisted his pleasure? |
[19]Thanne seist thou to me, What is souyt yit? for who withstondith his wille? |
| [20]Thou, thus! Who art thou? O man; that thou repliest against God! Shall the potter's vessel say to the former of it, Why hast thou formed me so? |
[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]Hath not the potter dominion over his clay out of the same mass to make vessels, one for honor, and another for dishonor? |
[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]And if God, being disposed to exhibit his wrath and to make known his power, in abundance of long-suffering, brought wrath upon the vessels of wrath which were complete 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]and made his mercy flow forth upon the vessels of mercy, which were prepared by God for glory; |
[23]to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie. |
| [24]namely, upon us who are called, 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 also he said in Hosea: I will call them my people, who were not my people; and will pity, whom I have not pitied: |
[25]Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci; |
| [26]For it shall be, that in the place where they were called: 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]And Isaiah proclaimed concerning the children of Israel: Though the number of the children of Israel should be as the sand on the sea, a remnant of them will live. |
[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]He hath finished and cut short the matter: and the Lord will do it on 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]And according to what Isaiah had before said: If the Lord of hosts had not favored us with a residue, we had been as Sodom, and had been like Gomorrha. |
[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 ran not after righteousness, have found righteousness, even the righteousness which is by 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 ran after the law of righteousness, hath not found the law of righteousness. |
[31]But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse. |
| [32]And why? Because [they sought it], not by faith, but by the works of the law. For 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, I lay in Zion a stumbling-stone, and a stone of offence: and he who believeth in 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. |