羅馬書 9
1 我在基督裏說真話，並不謊言，有我良心被聖靈感動，給我作見證：
I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,
2 我是大有憂愁，心裏時常傷痛；
for greet heuynesse is to me, and contynuel sorewe to my herte.
3 為我弟兄，我骨肉之親，就是自己被咒詛，與基督分離，我也願意。
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 他們是以色列人；那兒子的名分、榮耀、諸約、律法、禮儀、應許都是他們的。
whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis. (aiōn g165)
6 這不是說上帝的話落了空。因為從以色列生的不都是以色列人，
Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.
7 也不因為是亞伯拉罕的後裔就都作他的兒女；惟獨「從以撒生的才要稱為你的後裔。」
Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
8 這就是說，肉身所生的兒女不是上帝的兒女，惟獨那應許的兒女才算是後裔。
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 因為所應許的話是這樣說：「到明年這時候我要來，撒拉必生一個兒子。」
For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
10 不但如此，還有利百加，既從一個人，就是從我們的祖宗以撒懷了孕，（
And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
11 雙子還沒有生下來，善惡還沒有做出來，只因要顯明上帝揀選人的旨意，不在乎人的行為，乃在乎召人的主。）
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 上帝就對利百加說：「將來，大的要服事小的。」
not of werkis, but of God clepynge, it was seid to hym,
13 正如經上所記：雅各是我所愛的；以掃是我所惡的。
that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
14 這樣，我們可說甚麼呢？難道上帝有甚麼不公平嗎？斷乎沒有！
What therfor schulen we seie? Whether wickidnesse be anentis God?
15 因他對摩西說： 我要憐憫誰就憐憫誰， 要恩待誰就恩待誰。
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 據此看來，這不在乎那定意的，也不在乎那奔跑的，只在乎發憐憫的上帝。
Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
17 因為經上有話向法老說：「我將你興起來，特要在你身上彰顯我的權能，並要使我的名傳遍天下。」
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 如此看來，上帝要憐憫誰就憐憫誰，要叫誰剛硬就叫誰剛硬。
Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
19 這樣，你必對我說：「他為甚麼還指責人呢？有誰抗拒他的旨意呢？」
Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
20 你這個人哪，你是誰，竟敢向上帝強嘴呢？受造之物豈能對造他的說：「你為甚麼這樣造我呢？」
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 窯匠難道沒有權柄從一團泥裏拿一塊做成貴重的器皿，又拿一塊做成卑賤的器皿嗎？
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 倘若上帝要顯明他的忿怒，彰顯他的權能，就多多忍耐寬容那可怒、預備遭毀滅的器皿，
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 又要將他豐盛的榮耀彰顯在那蒙憐憫、早預備得榮耀的器皿上。
to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
24 這器皿就是我們被上帝所召的，不但是從猶太人中，也是從外邦人中。這有甚麼不可呢？
Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
25 就像上帝在何西阿書上說： 那本來不是我子民的， 我要稱為「我的子民」； 本來不是蒙愛的， 我要稱為「蒙愛的」。
Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
26 從前在甚麼地方對他們說： 你們不是我的子民， 將來就在那裏稱他們為「永生上帝的兒子」。
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 以賽亞指着以色列人喊着說：「以色列人雖多如海沙，得救的不過是剩下的餘數；
But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf.
28 因為主要在世上施行他的話，叫他的話都成全，速速地完結。」
Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.
29 又如以賽亞先前說過： 若不是萬軍之主給我們存留餘種， 我們早已像所多瑪、蛾摩拉的樣子了。
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 這樣，我們可說甚麼呢？那本來不追求義的外邦人反得了義，就是因信而得的義。
Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith.
31 但以色列人追求律法的義，反得不着律法的義。
But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
32 這是甚麼緣故呢？是因為他們不憑着信心求，只憑着行為求；他們正跌在那絆腳石上。
Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
33 就如經上所記： 我在錫安放一塊絆腳的石頭，跌人的磐石； 信靠他的人必不至於羞愧。
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.
