Romans 9
1 Truth I say in Christ, I do not lie, my conscience bearing testimony with me in the Holy Spirit,
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 grief and unceasing pain in my heart—
for greet heuynesse is to me, and contynuel sorewe to my herte.
3 for I was wishing, I myself, to be accursed from the Christ—for my brothers, my relatives, 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 who are Israelites, whose [is] the adoption, and the glory, and the covenants, and the lawgiving, and the service, and the promises,
whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
5 whose [are] the fathers, and of whom [is] the Christ, according to the flesh, who is God over all, blessed for all ages. 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 And it is not possible that the word of God has failed; for not all who [are] of Israel are these of Israel;
Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.
7 nor because they are seed of Abraham [are] all children, but, “in Isaac will a seed be called to you”;
Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
8 that is, the children of the flesh—these [are] not children of God; but the children of the promise are reckoned for seed;
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 [is] this: “According to this time I will come, and there will be to Sarah a son.”
For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
10 And not only [so], but also Rebecca, having conceived by one—our father Isaac
And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
11 (for they being not yet born, neither having done anything good or evil, that the purpose of God, according to [divine] selection, might remain; not of works, but of Him who is calling),
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 to her, “The greater will serve the less”;
not of werkis, but of God clepynge, it was seid to hym,
13 according as it has been written: “Jacob I loved, and Esau I hated.”
that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
14 What, then, will we say? Unrighteousness [is] with God? Let it not be!
What therfor schulen we seie? Whether wickidnesse be anentis God?
15 For to Moses He says, “I will do kindness to whom I do kindness, and I will have compassion on whom I have compassion”;
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—not of him who is willing, nor of him who is running, but of God who is doing kindness;
Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
17 for the Writing says to Pharaoh, “For this very thing I raised you up, that I might show in you My power, and that My Name might be declared in all the land”;
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 so then, to whom He wills, He does kindness, and to whom He wills, He hardens.
Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
19 You will say, then, to me, “Why does He yet find fault? For who has resisted His counsel?”
Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
20 No, but, O man, who are you that are answering again to God? Will the thing formed say to Him who formed [it], Why did you make 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 Does the potter not have authority over the clay, out of the same lump to make one vessel to honor and one to dishonor?
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, willing to show the wrath and to make known His power, endured, in much long suffering, vessels of wrath fitted for 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 He might make known the riches of His glory on vessels of kindness, that He before prepared for glory, whom also He called—us—
to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
24 not only out of Jews, but also out of nations,
Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
25 as also in Hosea He says, “I will call what [is] not My people—My people; and her not beloved—Beloved,
Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
26 and it will be—in the place where it was said to them, You [are] not My people; there they will be called sons of the living 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 And Isaiah cries concerning Israel, “If the number of the sons of Israel may be as the sand of the sea, the remnant will be saved;
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 a matter He is finishing, and is cutting short in righteousness, because a matter cut short will the LORD do on the land.”
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 as Isaiah says before, “Except the LORD of Hosts left to us a seed, we had become as Sodom, and we had been made like Gomorrah.”
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, then, will we say? That nations who are not pursuing righteousness attained to righteousness, and righteousness that [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 and Israel, pursuing a law of righteousness, did not arrive at a law of righteousness;
But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
32 why? Because—not by faith, but as by works of law; for they stumbled at the stone of stumbling,
Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
33 according as it has been written: “Behold, I place in Zion a stone of stumbling and a rock of offense; and everyone who is believing thereon will 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.
