Romans 9
1 Truth I say in Christ, I do not lie, my conscience bearing testimony with me in the Holy Spirit,
I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
2 that I have great grief and unceasing pain in my heart—
that I have gret hevynes and continuall sorowe in my hert.
3 for I was wishing, I myself, to be accursed from the Christ—for my brothers, my relatives, according to the flesh,
For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
4 who are Israelites, whose [is] the adoption, and the glory, and the covenants, and the lawgiving, and the service, and the promises,
which are the Israelites. To whom pertayneth the adopcion and the glorie and the covenauntes and the law that was geven and the service of God and the promyses:
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)
whose also are the fathers and they of whome (as concernynge the flesshe) Christ came which is God over all thinges blessed for ever Amen. (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;
I speake not these thinges as though the wordes of god had take none effecte. For they are not all Israelites which came of Israel:
7 nor because they are seed of Abraham [are] all children, but, “in Isaac will a seed be called to you”;
nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called:
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 saye they which are the chyldren of the flesshe are not the chyldren of god. But the chyldren of promes are counted the seede.
9 for the word of promise [is] this: “According to this time I will come, and there will be to Sarah a son.”
For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.
10 And not only [so], but also Rebecca, having conceived by one—our father Isaac
Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure father Isaac
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),
yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde
12 it was said to her, “The greater will serve the less”;
it was sayde vnto her not by the reason of workes but by grace of ye caller: the elder shall serve the yonger.
13 according as it has been written: “Jacob I loved, and Esau I hated.”
As it is written: Iacob he loved but Esau he hated.
14 What, then, will we say? Unrighteousness [is] with God? Let it not be!
What shall we saye then? is there eny vnrightewesses with God? God forbyd.
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”;
For he sayth to Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have copassion.
16 so then—not of him who is willing, nor of him who is running, but of God who is doing kindness;
So lieth it not then in a mans will or cunnynge but in ye mercye of god.
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”;
For the scripture sayth vnto Pharao: Even for this same purpose have I stered ye vp to shewe my power on ye and that my name myght be declared thorow out all the worlde.
18 so then, to whom He wills, He does kindness, and to whom He wills, He hardens.
So hath he mercye on whom he will and whom he will he maketh hearde herted.
19 You will say, then, to me, “Why does He yet find fault? For who has resisted His counsel?”
Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will?
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?
But o man what arte thou which disputest with God? Shall the worke saye to the workeman: why hast thou made me on this fassion?
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?
Hath not the potter power over the claye even of the same lompe to make one vessell vnto honoure and a nother vnto dishonoure?
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,
Even so God willynge to shewe his wrath and to make his power knowen suffered with longe pacience the vessels of wrath ordeyned to damnacion
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—
that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
24 not only out of Jews, but also out of nations,
that is to saye vs which he called not of the Iewes only but also of ye gentyls.
25 as also in Hosea He says, “I will call what [is] not My people—My people; and her not beloved—Beloved,
As he sayth in Osee: I will call them my people which were not my people: and her beloved which was not beloved.
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 shall come to passe in the place where it was sayd vnto them ye are not my people: that there shalbe called the chyldren of the lyvynge God.
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 Esaias cryeth concernynge Israel though the nomber of the chyldren of Israel be as the sonde of the see yet shall a remnaut be saved.
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.”
He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.
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 Esaias sayd before: Except the Lorde of sabaoth had left us seede we had bene made as Zodoma and had bene lykened to Gomorra.
30 What, then, will we say? That nations who are not pursuing righteousness attained to righteousness, and righteousness that [is] of faith,
What shall we saye then? We saye that the gentyls which followed not rightewesnes have overtaken rightewesnes: I meane the rightewesnes which cometh of fayth.
31 and Israel, pursuing a law of righteousness, did not arrive at a law of righteousness;
But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.
32 why? Because—not by faith, but as by works of law; for they stumbled at the stone of stumbling,
And wherfore? Because they sought it not by fath: but as it were by the workes of the lawe. For they have stombled at the stomblynge stone.
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 written: Beholde I put in Syon a stomblynge stone and a rocke which shall make men faule. And none yt beleve on him shalbe a shamed.
