Romans 11
1 Therfor Y seie, Whether God hath put awei his puple? God forbede. For Y am an Israelite, of the seed of Abraham, of the lynage of Beniamyn.
I ask then, has God rejected his people? Absolutely not. For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin.
2 God hath not put awei his puple, which he bifor knew. Whether ye witen not, what the scripture seith in Elie? Hou he preieth God ayens Israel,
God did not reject his people, which he foreknew. Or do you not know what the Scripture says about Elijah? How he pleads with God against Israel:
3 Lord, thei han slayn thi prophetis, thei han vndurdoluun thin auteris, and Y am lefte aloone, and thei seken my lijf.
"Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life."
4 But what seith Goddis answere to hym? Y haue left to me seuene thousyndes of men, that han not bowid her knees bifore Baal.
But how does God answer him? "I have kept for myself seven thousand people, who have not bowed the knee to Baal."
5 So therfor also in this tyme, the relifs ben maad saaf, bi the chesyng of the grace of God.
Even so then at this present time also there is a remnant according to the election of grace.
6 And if it be bi the grace of God, it is not now of werkis; ellis grace is not now grace.
And if by grace, then it is no longer of works; otherwise grace is no longer grace.
7 What thanne? Israel hath not getun this that he souyte, but eleccioun hath getun; and the othere ben blyndid.
What then? That which Israel seeks for, that he did not obtain, but the chosen ones obtained it, and the rest were hardened.
8 As it is writun, God yaf to hem a spirit of compunccioun, iyen that thei se not, and eeris, that thei here not, in to this dai.
According as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.
9 And Dauith seith, Be the boord of hem maad in to a gryn bifor hem, and in to catchyng, and in to sclaundre, and in to yeldyng to hem.
David says, "Let their table be made a snare, and a trap, and a stumbling block, and a retribution to them.
10 Be the iyen of hem maad derk, that thei se not; and bowe thou doun algatis the bak of hem.
Let their eyes be darkened, so that they can't see, and their backs be bent continually."
11 Therfor Y seie, Whether thei offendiden so, that thei schulden falle doun? God forbede. But bi the gilt of hem helthe is maad to hethene men, that thei sue hem.
I ask then, did they stumble that they might fall? Absolutely not. But by their fall salvation has come to the non-Jews, to provoke them to jealousy.
12 That if the gilt of hem ben richessis of the world, and the makyng lesse of hem ben richessis of hethene men, hou myche more the plente of hem?
Now if their fall is the riches of the world, and their loss the riches of the non-Jews; how much more their fullness?
13 But Y seie to you, hethene men, for as longe as Y am apostle of hethene men, Y schal onoure my mynysterie,
For I speak to you who are the non-Jews. Since then as I am an apostle to the non-Jews, I glorify my ministry;
14 if in ony maner Y stire my fleisch for to folowe, and that Y make summe of hem saaf.
if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
15 For if the loss of hem is the recouncelyng of the world, what is the takyng vp, but lijf of deede men?
For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?
16 For if a litil part of that that is tastid be hooli, the hool gobet is hooli; and if the roote is hooli, also the braunchis.
If the first part is holy, so is the whole batch. If the root is holy, so are the branches.
17 What if ony of the braunchis ben brokun, whanne thou were a wielde olyue tre, art graffid among hem, and art maad felowe of the roote, and of the fatnesse of the olyue tre,
But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the rich root of the olive tree;
18 nyle thou haue glorie ayens the braunchis. For if thou gloriest, thou berist not the roote, but the roote thee.
do not boast over the branches. But if you boast, it is not you who support the root, but the root supports you.
19 Therfor thou seist, The braunchis ben brokun, that Y be graffid in.
You will say then, "Branches were broken off, that I might be grafted in."
20 Wel, for vnbileue the braunchis ben brokun; but thou stondist bi feith. Nyle thou sauere hiye thing,
True; by their unbelief they were broken off, and you stand by your faith. Do not be conceited, but fear;
21 but drede thou, for if God sparide not the kyndli braunchis, lest perauenture he spare not thee.
for if God did not spare the natural branches, neither will he spare you.
22 Therfor se the goodnesse, and the fersnesse of God; yhe, the feersnesse in to hem that felden doun, but the goodnesse of God in to thee, if thou dwellist in goodnesse, ellis also thou schalt be kit doun.
See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.
23 Yhe, and thei schulen be set yn, if thei dwellen not in vnbileue. For God is myyti, to sette hem in eftsoone.
They also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again.
24 For if thou art kit doun of the kyndeli wielde olyue tre, and ayens kynd art set in to a good olyue tre, hou myche more thei that ben bi kynde, schulen be set in her olyue tree?
For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
25 But, britheren, Y wole not that ye vnknowen this mysterie, that ye be not wise to you silf; for blyndenesse hath feld a parti in Israel, til that the plente of hethene men entride,
For I do not desire you to be ignorant, brothers, of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the non-Jews has come in,
26 and so al Israel schulde be maad saaf. As it is writun, He schal come of Syon, that schal delyuere, and turne awei the wickidnesse of Jacob.
and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer; he will turn away ungodliness from Jacob.
27 And this testament to hem of me, whanne Y schal do awei her synnes.
This is my covenant to them, when I will take away their sins."
28 Aftir the gospel thei ben enemyes for you, but thei ben moost dereworthe bi the eleccioun for the fadris.
Concerning the Good News, they are enemies for your sake. But concerning the election, they are loved for the fathers' sake.
29 And the yiftis and the cleping of God ben with outen forthenkyng.
For the gifts and the calling of God are irrevocable.
30 And as sum tyme also ye bileueden not to God, but now ye han gete mercy for the vnbileue of hem;
For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
31 so and these now bileueden not in to youre merci, that also thei geten merci.
even so these also have now been disobedient, that by the mercy shown to you they may now also obtain mercy.
For God has bound everyone over to disobedience, that he might have mercy on all. (eleēsē g1653)
33 O! the heiynesse of the ritchessis of the wisdom and of the kunnyng of God; hou incomprehensible ben hise domes, and hise weies ben vnserchable.
Oh the depth of the riches both of the wisdom and the knowledge of God. How unsearchable are his judgments, and his ways past tracing out.
34 For whi who knew the wit of the Lord, or who was his counselour? or who formere yaf to hym,
For "Who has known the mind of the Lord, or who has been his counselor?"
35 and it schal be quyt to hym?
"Or who has first given to him, and it will be repaid to him again?"
