Romans 9
1 I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,
我与基督同在，我所说为真相！我的良心和圣灵可以证明
2 for greet heuynesse is to me, and contynuel sorewe to my herte.
我心中的彻骨悲伤，证明我心中从未终结的痛苦，
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;
这苦痛是为了与我相同之人，我的兄弟姐妹。只要能够帮助他们，我宁愿自己被诅咒，宁愿与基督分离。
4 whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
他们就是我的以色列同胞，是上帝所选之人。上帝向他们彰显其荣耀，认可接纳他们，赐予他们律法、真正的敬拜和上帝的承诺。
5 whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis. (aiōn g165)
他们就是我们的祖先，从人类角度来说就是基督的祖先，是掌管一切、永远受祝福的上帝。阿门。 (aiōn g165)
6 Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.
上帝的承诺并未落空。因为并非每一位以色列人都是真正的以色列人，
7 Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
并且所有亚伯拉罕的后裔都是他真正的孩子。正如经文所说：“以撒所生才算作你的后裔。”
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.
所以并非亚伯拉罕的血缘之子即可被视为上帝之子，只有获得上帝承诺方为他的真正后裔。
9 For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
上帝如此承诺：“明年我会回归，撒拉必生一子。”
10 And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
不仅如此，我们的祖先以撒也是利百加双胞胎儿子的父亲。
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,
但就在双胞胎出生之前，在他们做出任何正义或错误行为之前，（这样上帝的旨意才能延续，证明上帝并非根据人的行为而对其进行召唤）
12 not of werkis, but of God clepynge, it was seid to hym,
她就已被告知，“哥哥将会为弟弟服务。”
13 that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
正如经文所记：“我选择雅各，放弃以扫。”
14 What therfor schulen we seie? Whether wickidnesse be anentis God?
那么我们应该得出怎样的结论？上帝不公？当然不是！
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.
正如上帝对摩西所说：“我应该向谁施以怜悯，我应该向谁施以慈悲，由我决定。”
16 Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
因此，这并不取决于我们想要什么，也不取决于我们自身的努力，而是取决于上帝的慈悲本性。
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.
经文中记载上帝对法老说：“我将你置于这个地位自有原因，我通过你彰显我的力量，让我的名字传遍世界。”
18 Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
所以，上帝以怜悯或强硬的态度对待谁，都是他想要这么做。
19 Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
你们可能会争辩：“那他为什么还要责怪我们？谁能抗拒上帝的旨意？”
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?
不能这么说，你又是谁？一介凡人而已，怎能反驳上帝？被创造的万物怎能对造物主说：“你为什么将我造成这个样子？”
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?
陶艺家用同一批粘土制作漂亮的碗和常用的锅，他难道没有权利使用吗？
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,
好比上帝要表明他反对罪恶，彰显他的能力，容忍这些“注定毁灭之罐”，
23 to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
这样才能通过这些“怜悯之罐”彰显他的伟大荣耀，提前为荣耀做好准备。
24 Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
这就是我们——他所召唤之人，不仅来自犹太人，也来自外族人……
25 Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
上帝在《何西阿书》中说道：“他们并非我的子民，但我会称其为我的子民，他们并非蒙我所爱，我要称其为蒙我所爱。”
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.
并且，“如果他们在身处之地被告知：‘你们并非我的子民，’就是在那里，他们将被称为永生上帝之子。”
27 But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf.
以赛亚向以色列人呼喊：“尽管以色列子孙多如海沙，但得救者却只有少数。
28 Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.
因为主将快速而彻底地完成他在人世的审判。”
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.
正如以赛亚之前所说：“如果至高之主未给我们留下后裔，我们的结局就和所多玛和蛾摩拉别无二致。”
30 Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith.
那么我们应该得出怎样的结论？外族人可能从未想过要正义行事，但却深知何为正义，然后通过他们对上帝的信任，做出道德正确之事。
31 But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
但以色列人却盯着律法行上帝之正义，却从未成功。
32 Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
为什么？因为他们只根据行为决定正义，而不是通过相信上帝。他们就像被绊脚石绊倒，
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.
正如经文所预言：“看，我在锡安放了一块绊脚石，一块会绊倒世人的磐石。但相信他的人绝不会失望。”
