Romans 9
1 [Now I would like to discuss the fact that most of my fellow Israelites have rejected Christ]. Because of my relationship with Christ, I say completely truthfully [what I will now tell you]. I am not lying [DOU]! My conscience confirms what I [say] because the Holy Spirit [controls it].
I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
2 [I tell you that] I grieve very greatly and deeply [DOU] [about my fellow Israelites].
that I have gret hevynes and continuall sorowe in my hert.
3 I personally would be willing to let [God] curse me [and, as a result, be separated] from Christ, [if that would] help my fellow Israelites, my natural kinsmen, [to believe in Christ].
For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
4 We [Jews] are [Israelites, God’s chosen] descendants of [Jacob]. [God has always considered] us as his children [MET]. It was to our ancestors [that he used to appear] gloriously [while they were in the desert]. It was with them that [God made] covenants [several times]. It was to them [that God] gave the laws [at Sinai Mountain]. They were the ones [to whom God showed how they should] worship him. They were the ones [to whom God] promised many things, [especially that the Messiah would come from their race].
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 It was our ancestors, [Abraham, Isaac, and Jacob, whom God chose to found our nation]. And, [most importantly], it was from us Israelites that the Messiah received his human nature. [Nevertheless, most of my fellow Israelites have rejected Christ], who is the one who controls all things! He is God, the one who is worthy that we praise him forever! This is true! (OR, 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 [God promised to Abraham, Isaac, and Jacob, that their descendants would all inherit his blessings]. But [although most of my fellow Israelites have rejected Christ], that does not [prove] that God has failed [to do] the things that he promised, because it is not all who are descended from Jacob and who [call themselves the people of] Israel whom [God considers] to be truly his people.
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 And it is also not all of Abraham’s natural descendants that [God considers] to be his people. Instead, [God considers only some of them to be Abraham’s children]. [This agrees with what God told Abraham]: “It is Isaac, [not any of your(sg) other sons], whom [I] will consider [to be the true father of] your descendants.”
nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called:
8 That means that it is not all the natural-born descendants [of Abraham] whom God [considers as] his children. Instead, it is those who [believed what God] promised whom [he] considers to be his children.
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 [You know that what God] promised [to Abraham] was this: “About this time [next year] Sarah [your wife] will bear a son [as a result of my enabling] [MTY] [her to do so].” [So Abraham knew that it was not through Ishmael, the son that he already had, that God would fulfill what he had promised him] (OR, [that his true descendants would come]).
For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.
10 And not only then did God show [that he did not determine who would be his true children according to who their ancestors were. He showed it again] when Rebecca conceived [twins] by our ancestor Isaac.
Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure father Isaac
11 Before [the twins, Jacob and Esau], were born, when neither one had yet done anything good or bad, [God] said to Rebecca [about the twins she was to bear], “The older one shall later serve the younger one, [contrary to normal custom].” [God said this] in order that [we] might [clearly] understand that what he purposed [for people] was according to what he himself determined. That is, people’s [eternal destiny] does not depend on what they do. Instead, their destiny depends on [God], the one who chooses them.
yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde
it was sayde vnto her not by the reason of workes but by grace of ye caller: the elder shall serve the yonger.
13 And [this teaching is] ([supported/shown to be true]) [by] what is written [in the Scriptures] {what [a prophet] recorded} [that God said]: “I favored Jacob, [the younger son]. I did not favor [HYP] Esau, [the older son].”
As it is written: Iacob he loved but Esau he hated.
14 [Someone] might say, “(Is God unjust [by choosing the ones he wants to choose?/I think] that God is unjust [by choosing the ones he wants to choose!])” [RHQ] [I would reply], “[He is] certainly not [unjust]!”
What shall we saye then? is there eny vnrightewesses with God? God forbyd.
15 God told Moses, “I will pity and help anyone whom I choose [DOU]!”
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 [God chooses people], not because they want [God to choose them] or because they try hard [to do things so that he] will [accept them]. Instead he chooses people because he himself has mercy [on undeserving ones].
So lieth it not then in a mans will or cunnynge but in ye mercye of god.
17 [Moses] recorded [PRS] [that God had told] Pharaoh, “This is why I gave you [(sg)] authority [MTY]: It was in order that I might show [by how I oppose] you [how exceedingly] powerful I am, and in order that people everywhere [HYP] would hear about me [MTY].”
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 [we conclude that God] kindly helps the ones he wants to act kindly towards. But he makes stubborn the ones [such as Pharaoh] that he wants [to make stubborn].
So hath he mercye on whom he will and whom he will he maketh hearde herted.
19 [One of] you may [object to this by] saying to me, “[Because God determines ahead of time everything that people do, that also implies that he wants us to do everything that we do]. (No one has resisted what God has willed!/Who has resisted what God has willed?) [RHQ] Therefore, (it would not be right that God would still condemn [a person for having sinned]!/why does God still condemn [a person for having sinned]?) [RHQ]”
Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will?
20 [I would reply that since] you [(sg)] are [just a] human being, (you do not [have any right at all to] criticize God!/[who are you to] say that what God does is wrong?) [RHQ] [As a potter is the one who creates a clay pot, God is the one who created you]. (A clay pot [MET] certainly would not [have a right to criticize] the potter by asking [PRS], “Why did you [(sg)] make me this way?”/Would a clay pot [have a right to criticize] the potter by asking [PRS], “Why did you [(sg)] make me this way?”) [RHQ]
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 Instead, (the potter certainly has the right to [take] some clay and from one lump [of clay] make one pot that people will honor and [make another] one for ordinary purposes [MET]./does not a potter have the right to [take] some clay and from one lump [of clay] make one pot that people will honor and [make another] pot for ordinary purposes?) [MET, RHQ] [Similarly, God has the right to carry out what he purposes for people].
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 Although God desires to show that he is angry [about sin], and [although he desires to] make clear that he can powerfully [punish people who have sinned], he tolerated very patiently the people [MET] who caused him to be angry and who deserved to be destroyed (OR, who were made to be destroyed).
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 [God has been patient] in order that he might make clear how very wonderfully [he acts toward those] [MET] whom he intended to act mercifully towards and whom he prepared ahead of time in order that they might [live] gloriously [in heaven].
that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
24 That means us whom he chose—not only [us] Jews but also non-Jews.
that is to saye vs which he called not of the Iewes only but also of ye gentyls.
25 [These words that] Hosea wrote [MTY] that [God] said also (show that God has the right/[support God’s right]) [to choose from among both Jews and non-Jews] [MTY]: I will declare that many people who were not my people are now my people. I will declare that many people whom I did not love [HYP] before, I love now.
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 [another prophet wrote]: What will happen is that in the places where [God] told them before, “You are not my people,” in those same places [people] will declare truthfully that they are children of God, who is completely powerful.
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 Isaiah also exclaimed concerning the Israelites: Even though the Israelites are [so many that no one can count them, like] sand [particles on the beach beside] the ocean, [only] a small part of them will be saved {[God] will save [only] a small part of them},
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 because the Lord will punish completely and speedily the [people who live on] this earth, as he said that he would do.
He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.
29 [Also, we can understand from what the prophet] Isaiah said [that God would not save] anyone if he did not show mercy: If the Lord, who controls everything in heaven, had not mercifully allowed some of our descendants to survive, we would have become like the people of [the cities of] Sodom and Gomorrah, who were [SIM, DOU] completely destroyed.
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 We must conclude this: [RHQ] Although non-Jews did not search out [a way by which] God would erase the record of their sins, they actually found that way because they trusted [in what Christ did for them].
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 But although [the people of] Israel sought a basis [by which God would] erase the record of their sins, they did not succeed in [fulfilling the true purpose of the] laws [that God gave to Moses].
But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.
32 The reason [RHQ] [that they did not succeed] is that they did not trust that [God would provide a way to save them]. Instead, they were trying to do certain things [in order that God would accept them. Because they did not expect the Messiah to die, the Israelites] felt disgusted about [Jesus’ death, which is like] the stone [MET] on which people stumble.
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 This is what [a prophet] predicted when he wrote these words that [God said about the Messiah]: Listen! I am placing in Israel [MTY] [one who is like] a stone [MET] on which people will stumble. What he does will offend people [DOU]. Nevertheless, those who believe in him will not be disappointed.
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.
