G3588–ὁ–ho

whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;

ἡ hē “the”ἡ hē “the”αἱ hai “the”ἡ hē “the”ἡ hē “the”αἱ hai “the”

whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis.

οἱ hoi “the”ὁ ho “<the>”τὸ to “<the>”ὁ ho “who”τοὺς tous “the”

Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.

ὁ ho “the”τοῦ tou “<the>”οἱ hoi “who [are]”

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.

τὰ ta “the”τῆς tēs “of the”τοῦ tou “<the>”τὰ ta “the”τῆς tēs “of the”

For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.

ὁ ho “the”τὸν ton “<the>”τῇ tēa “<the>”

And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.

τοῦ tou “the”

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,

ἡ hē “the”τοῦ tou “<the>”τοῦ tou “the [One]”

not of werkis, but of God clepynge, it was seid to hym,

ὁ ho “The”τῷ tō “the”

that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.

τὸν ton “<the>”τὸν ton “<the>”

What therfor schulen we seie? Whether wickidnesse be anentis God?

τῷ tō “<the>”

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.

τῷ tō “<the>”

Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.

τοῦ tou “of the [one who is]”τοῦ tou “of the [one who is]”τοῦ tou “of the [one who is]”

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.

ἡ hē “the”τῷ tō “<the>”τὴν tēn “the”τὸ to “the”τῇ tēa “the”

Thanne seist thou to me, What is souyt yit? for who withstondith his wille?

τῷ tō “The”

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?

ὁ ho “who”τῷ tō “<the>”τὸ to “the”τῷ tō “to the [One]”

Whether a potter of cley hath not power to make of the same gobet o vessel in to honour, an othere in to dispit?

ὁ ho “the”τοῦ tou “over the”τοῦ tou “the”

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,

ὁ ho “<the>”τὴν tēn “the”τὸ to “the”

to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.

τὸν ton “the”τῆς tēs “of the”

Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;

τῷ tō “<the>”τὸν ton “that which [is]”τὴν tēn “her who”

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.

τῷ tō “the”

But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf.

τοῦ tou “<the>”ὁ ho “the”τῶν tōn “of the”ἡ hē “the”τῆς tēs “of the”τὸ to “[only] the”

Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.

τῆς tēs “the”

Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith.

τὰ ta “<the>”τὴν tēn “that [is]”

Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,

τῷ tō “over the”τοῦ tou “<the>”

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.

ὁ ho “who”