Romans 9
1 I say the trueth in Christ, I lye not, my conscience bearing mee witnes in the holy Ghost,
I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,
2 That I haue great heauinesse, and continuall sorow in mine heart.
for greet heuynesse is to me, and contynuel sorewe to my herte.
3 For I woulde wish my selfe to be separate from Christ, for my brethren that are my kinsemen according to the flesh,
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 Which are the Israelites, to whome perteineth the adoption, and the glory, and the Couenants, and the giuing of the Lawe, and the seruice of God, and the promises.
whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
5 Of whome are the fathers, and of whome concerning the flesh, Christ came, who is God ouer all, blessed for euer, Amen. (aiōn g165)
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 Notwithstanding it can not bee that the worde of God should take none effect: for all they are not Israel, which are of Israel:
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 children, because they are the seede of Abraham: but, In Isaac shall thy seede be called:
Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
8 That is, they which are the children of the flesh, are not the children of God: but the children of the promise, are counted for the seede.
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 a worde of promise, In this same time wil I come, and Sara shall haue a sonne.
For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
10 Neither he onely felt this, but also Rebecca when shee had conceiued by one, euen by our father Isaac.
And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
11 For yer the children were borne, and when they had neither done good, nor euill (that the purpose of God might remaine according to election, not by workes, but by him that calleth)
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 It was said vnto her, The elder shall serue the yonger.
not of werkis, but of God clepynge, it was seid to hym,
13 As it is written, I haue loued Iacob, and haue hated Esau.
that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
14 What shall wee say then? Is there vnrighteousnes with God? God forbid.
What therfor schulen we seie? Whether wickidnesse be anentis God?
15 For he saith to Moses, I wil haue mercy on him, to whom I wil shew mercie: and wil haue compassion on him, on who I wil haue copassion.
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 So then it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy.
Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
17 For the Scripture saith vnto Pharao, For this same purpose haue I stirred thee vp, that I might shewe my power in thee, and that my Name might be declared throughout al the earth.
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 Therefore he hath mercie on whome he will, and whom he will, he hardeneth.
Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
19 Thou wilt say then vnto me, Why doeth he yet complaine? for who hath resisted his will?
Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
20 But, O man, who art thou which pleadest against God? shall the thing formed say to him that formed it, Why hast thou made me thus?
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 power of the clay to make of the same lumpe one vessell to honour, and another vnto dishonour?
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 What and if God would, to shewe his wrath, and to make his power knowen, suffer with long patience the vessels of wrath, prepared to destruction?
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 that hee might declare the riches of his glory vpon the vessels of mercy, which hee hath prepared vnto glory?
to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
24 Euen vs whome hee hath called, not of of the Iewes onely, but also of the Gentiles,
Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
25 As he sayth also in Osee, I will call them, My people, which were not my people: and her, Beloued, which was not beloued.
Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
26 And it shalbe in the place where it was said vnto them, Ye are not my people, that there they shalbe called, The children of the liuing God.
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 Also Esaias cryeth concerning Israel, Though the number of the children of Israel were as the sand of the sea, yet shall but a remnant be saued.
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 he wil make his account, and gather it into a short summe with righteousnes: for the Lord will make a short count in the earth.
Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.
29 And as Esaias sayde before, Except the Lord of hostes had left vs a seede, we had bene made as Sodom, and had bene like to Gomorrha.
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 which folowed not righteousnes, haue attained vnto righteousnes, euen the righteousnes which is of faith.
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 which followed the Lawe of righteousnes, could not arteine vnto the Law of righteousnes.
But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
32 Wherefore? Because they sought it not by faith, but as it were by the workes of the Lawe: for they haue stumbled at the stumbling stone,
Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
33 As it is written, Beholde, I lay in Sion a stumbling stone, and a rocke to make men fall: and euery one that beleeueth in him, shall not be ashamed.
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.
