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| [1]I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost, |
[1]Truth I say in Christ, I lie not, my conscience bearing testimony with me in the Holy Spirit, |
| [2]for greet heuynesse is to me, and contynuel sorewe to my herte. |
[2]that I have great grief and unceasing pain in my heart -- |
| [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]for I was wishing, I myself, to be anathema from the Christ -- for my brethren, my kindred, according to the flesh, |
| [4]whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis; |
[4]who are Israelites, whose [is] the adoption, and the glory, and the covenants, and the lawgiving, and the service, and the promises, |
| [5]whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis. |
[5]whose [are] the fathers, and of whom [is] the Christ, according to the flesh, who is over all, God blessed to the ages. Amen. |
| [6]Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis. |
[6]And it is not possible that the word of God hath failed; for not all who [are] of Israel are these Israel; |
| [7]Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee; |
[7]nor because they are seed of Abraham [are] all children, but -- `in Isaac shall a seed be called to thee;' |
| [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]that is, the children of the flesh -- these [are] not children of God; but the children of the promise are reckoned for seed; |
| [9]For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare. |
[9]for the word of promise [is] this; `According to this time I will come, and there shall be to Sarah a son.' |
| [10]And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir. |
[10]And not only [so], but also Rebecca, having conceived by one -- Isaac our father -- |
| [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](for they being not yet born, neither having done anything good or evil, that the purpose of God, according to choice, might remain; not of works, but of Him who is calling,) it was said to her -- |
| [12]not of werkis, but of God clepynge, it was seid to hym, |
[12]`The greater shall serve the less;' |
| [13]that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau. |
[13]according as it hath been written, `Jacob I did love, and Esau I did hate.' |
| [14]What therfor schulen we seie? Whether wickidnesse be anentis God? |
[14]What, then, shall we say? unrighteousness [is] with God? let it not be! |
| [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]for to Moses He saith, `I will do kindness to whom I do kindness, and I will have compassion on whom I have compassion;' |
| [16]Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy. |
[16]so, then -- not of him who is willing, nor of him who is running, but of God who is doing kindness: |
| [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]for the Writing saith to Pharaoh -- `For this very thing I did raise thee up, that I might shew in thee My power, and that My name might be declared in all the land;' |
| [18]Therfor of whom God wole, he hath merci; and whom he wole, he endurith. |
[18]so, then, to whom He willeth, He doth kindness, and to whom He willeth, He doth harden. |
| [19]Thanne seist thou to me, What is souyt yit? for who withstondith his wille? |
[19]Thou wilt say, then, to me, `Why yet doth He find fault? for His counsel who hath resisted?' |
| [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]nay, but, O man, who art thou that art answering again to God? shall the thing formed say to Him who did form [it], Why me didst thou make thus? |
| [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]hath not the potter authority over the clay, out of the same lump to make the one vessel to honour, and the one to dishonour? |
| [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]And if God, willing to shew the wrath and to make known His power, did endure, in much long suffering, vessels of wrath fitted for destruction, |
| [23]to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie. |
[23]and that He might make known the riches of His glory on vessels of kindness, that He before prepared for glory, whom also He did call -- us -- |
| [24]Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee, |
[24]not only out of Jews, but also out of nations, |
| [25]Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci; |
[25]as also in Hosea He saith, `I will call what [is] not My people -- My people; and her not beloved -- Beloved, |
| [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]and it shall be -- in the place where it was said to them, Ye [are] not My people; there they shall be called sons of the living God.' |
| [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]And Isaiah doth cry concerning Israel, `If the number of the sons of Israel may be as the sand of the sea, the remnant shall be saved; |
| [28]Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe. |
[28]for a matter He is finishing, and is cutting short in righteousness, because a matter cut short will the Lord do upon the land. |
| [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]and according as Isaiah saith before, `Except the Lord of Sabaoth did leave to us a seed, as Sodom we had become, and as Gomorrah we had been made like.' |
| [30]Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith. |
[30]What, then, shall we say? that nations who are not pursuing righteousness did attain to righteousness, and righteousness that [is] of faith, |
| [31]But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse. |
[31]and Israel, pursuing a law of righteousness, at a law of righteousness did not arrive; |
| [32]Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun, |
[32]wherefore? because -- not by faith, but as by works of law; for they did stumble at the stone of stumbling, |
| [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]according as it hath been written, `Lo, I place in Sion a stone of stumbling and a rock of offence; and every one who is believing thereon shall not be ashamed.' |