➖ »
«
➖ ➕
Wycliffe's English Translation (1388)
Wyc
Patriarchal Greek NT (1904)
Patr
←
Romans
Rom
9
→
[1]I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost, [1]Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν Πνεύματι ῾Αγίῳ,
[2]for greet heuynesse is to me, and contynuel sorewe to my herte. [2]ὅτι λύπη μοί ἐστι μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου.
[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; [3]ηὐχόμην γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου, τῶν συγγενῶν μου κατὰ σάρκα,
[4]whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis; [4]οἵτινές εἰσιν ᾿Ισραηλῖται, ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι,
[5]whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis. [5]ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
[6]Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis. [6]Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ Θεοῦ. οὐ γὰρ πάντες οἱ ἐξ ᾿Ισραήλ, οὗτοι ᾿Ισραήλ,
[7]Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee; [7]οὐδ᾿ ὅτι εἰσὶ σπέρμα ᾿Αβραάμ, πάντες τέκνα, ἀλλ᾿ ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα·
[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. [8]τοῦτ᾿ ἔστιν οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ Θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα.
[9]For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare. [9]ἐπαγγελίας γὰρ ὁ λόγος οὗτος· κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός.
[10]And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir. [10]οὐ μόνον δέ, ἀλλὰ καὶ ῾Ρεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, ᾿Ισαὰκ τοῦ πατρὸς ἡμῶν·
[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, [11]μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ κακόν, ἵνα ἡ κατ᾿ ἐκλογὴν τοῦ Θεοῦ πρόθεσις μένῃ, οὐκ ἐξ ἔργων, ἀλλ᾿ ἐκ τοῦ καλοῦντος,
[12]not of werkis, but of God clepynge, it was seid to hym, [12]ἐρρέθη αὐτῇ ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι,
[13]that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau. [13]καθὼς γέγραπται· τὸν ᾿Ιακὼβ ἠγάπησα, τὸν δὲ ᾿Ησαῦ ἐμίσησα.
[14]What therfor schulen we seie? Whether wickidnesse be anentis God? [14]Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ Θεῷ; μὴ γένοιτο.
[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. [15]τῷ γὰρ Μωϋσῇ λέγει· ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω.
[16]Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy. [16]ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ.
[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. [17]λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.
[18]Therfor of whom God wole, he hath merci; and whom he wole, he endurith. [18]ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει.
[19]Thanne seist thou to me, What is souyt yit? for who withstondith his wille? [19]᾿Ερεῖς οὖν μοι· τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκε;
[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? [20]μενοῦνγε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, τί με ἐποίησας οὕτως;
[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? [21]ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;
[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, [22]εἰ δὲ θέλων ὁ Θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν;
[23]to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie. [23]καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, – ἃ προητοίμασεν εἰς δόξαν;
[24]Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee, [24]οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ ᾿Ιουδαίων, ἀλλὰ καὶ ἐξ ἐθνῶν,
[25]Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci; [25]ὡς καὶ ἐν τῷ ῾Ωσηὲ λέγει· καλέσω τὸν οὐ λαόν μου λαόν μου, καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην·
[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. [26]καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς, οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ Θεοῦ ζῶντος.
[27]But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf. [27]῾Ησαΐας δὲ κράζει ὑπὲρ τοῦ ᾿Ισραήλ· ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν ᾿Ισραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται·
[28]Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe. [28]λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, ὅτι λόγον συντετμημένον ποιήσει Κύριος ἐπὶ τῆς γῆς.
[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. [29]καὶ καθὼς προείρηκεν ῾Ησαΐας, εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.
[30]Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith. [30]Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβε δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως,
[31]But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse. [31]᾿Ισραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον δικαιοσύνης οὐκ ἔφθασε.
[32]Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun, [32]διατί; ὅτι οὐκ ἐκ πίστεως, ἀλλ᾿ ὡς ἐξ ἔργων νόμου· προσέκοψαν γὰρ τῷ λίθῳ τοῦ προσκόμματος,
[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. [33]καθὼς γέγραπται· ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ πᾶς ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται.
Author: John Wycliffe (1328 – 1384)
 Author: Ecumenical Patriarchate of Constantinople
Source: www.hagiascriptura.com
Top