Romanos 11
1 Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin:
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.
2 non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:
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,
3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
Lord, thei han slayn thi prophetis, thei han vndurdoluun thin auteris, and Y am lefte aloone, and thei seken my lijf.
4 Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
But what seith Goddis answere to hym? Y haue left to me seuene thousyndes of men, that han not bowid her knees bifore Baal.
5 Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
So therfor also in this tyme, the relifs ben maad saaf, bi the chesyng of the grace of God.
6 Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
And if it be bi the grace of God, it is not now of werkis; ellis grace is not now grace.
7 Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
What thanne? Israel hath not getun this that he souyte, but eleccioun hath getun; and the othere ben blyndid.
8 sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
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.
9 Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
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.
10 Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
Be the iyen of hem maad derk, that thei se not; and bowe thou doun algatis the bak of hem.
11 Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
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.
12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
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?
13 Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
But Y seie to you, hethene men, for as longe as Y am apostle of hethene men, Y schal onoure my mynysterie,
14 si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
if in ony maner Y stire my fleisch for to folowe, and that Y make summe of hem saaf.
15 Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
For if the loss of hem is the recouncelyng of the world, what is the takyng vp, but lijf of deede men?
16 Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
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.
17 Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es,
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,
18 noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
nyle thou haue glorie ayens the braunchis. For if thou gloriest, thou berist not the roote, but the roote thee.
19 Dices ergo: Fracti sunt rami ut ego inserar.
Therfor thou seist, The braunchis ben brokun, that Y be graffid in.
20 Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
Wel, for vnbileue the braunchis ben brokun; but thou stondist bi feith. Nyle thou sauere hiye thing,
21 Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
but drede thou, for if God sparide not the kyndli braunchis, lest perauenture he spare not thee.
22 Vide ergo bonitatem, et severitatem Dei: in eos quidem qui ceciderunt, severitatem: in te autem bonitatem Dei, si permanseris in bonitate, alioquin et tu excideris.
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.
23 Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
Yhe, and thei schulen be set yn, if thei dwellen not in vnbileue. For God is myyti, to sette hem in eftsoone.
24 Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam: quanto magis ii qui secundum naturam inserentur suæ olivæ?
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?
25 Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,
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,
26 et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
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.
27 Et hoc illis a me testamentum: cum abstulero peccata eorum.
And this testament to hem of me, whanne Y schal do awei her synnes.
28 Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
Aftir the gospel thei ben enemyes for you, but thei ben moost dereworthe bi the eleccioun for the fadris.
29 Sine pœnitentia enim sunt dona et vocatio Dei.
And the yiftis and the cleping of God ben with outen forthenkyng.
30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
And as sum tyme also ye bileueden not to God, but now ye han gete mercy for the vnbileue of hem;
31 ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
so and these now bileueden not in to youre merci, that also thei geten merci.
For God closide alle thingis togidere in vnbileue, that he haue mercy on alle. (eleēsē g1653)
33 O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!
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.
34 Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
For whi who knew the wit of the Lord, or who was his counselour? or who formere yaf to hym,
35 aut quis prior dedit illi, et retribuetur ei?
and it schal be quyt to hym?
