Romans 9
1 I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
[The] truth I speak in Christ, Not I am lying, while is bearing witness with me the conscience of mine in [the] Spirit Holy,
2 that I have gret hevynes and continuall sorowe in my hert.
that grief to me is great and unceasing sorrow in the heart of me.
3 For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
was wishing for a curse to be [my]self I myself separated from Christ for the brothers of mine the kinsmen of mine according to [the] flesh;
4 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:
who are Israelites, whose [is] the divine adoption as sons and the glory and the covenants and the lawgiving and the service and the promises,
5 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)
whose [are] the patriarchs and from whom [is] Christ according to the flesh, who is being over all God blessed to the ages, Amen. (aiōn g165)
6 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:
[It is] not as however that has failed the word of God. Not for all who [are] of Israel [are] these Israel;
7 nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called:
Nor because they are seed of Abraham [are] all children, rather In Isaac will be named to you offspring.
8 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.
That is not the children of the flesh these [are] children of God, but the children of the promise are regarded as offspring.
9 For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.
Of [the] promise for the word [is] this: At time this I will come and there will be to Sarah a son.
10 Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure father Isaac
Not only then, but also Rebecca by one conception having Isaac the father of us;
11 yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde
not yet not yet for having been born nor having done anything good or (evil, *N(k)O*) so that the according to election purpose of God may stand, not of works but of the [One] calling,
12 it was sayde vnto her not by the reason of workes but by grace of ye caller: the elder shall serve the yonger.
it was said to her that The older will serve the younger;
13 As it is written: Iacob he loved but Esau he hated.
(Even as *NK(o)*) it has been written: Jacob I loved, but Esau I hated.
14 What shall we saye then? is there eny vnrightewesses with God? God forbyd.
What then will we say? Not injustice with God [is there]? Never would it be!
15 For he sayth to Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have copassion.
To Moses for He says: I will show mercy to whom maybe I may show mercy and I will have compassion on whom maybe I may have compassion.
16 So lieth it not then in a mans will or cunnynge but in ye mercye of god.
So then [it is] not of the [one who is] willing nor of the [one who is] running but of the [one who is] showing mercy of God.
17 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.
Says for the Scripture to Pharaoh that For this very therefore I have raised up you so that I may show in you the power of Mine and that may be declared the name of Me in all the earth.
18 So hath he mercye on whom he will and whom he will he maketh hearde herted.
So then to whom He wants He shows mercy, whom now He wants He hardens.
19 Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will?
You will say to me then: Why (then *NO*) still does He find fault? The for purpose of Him who has been resisting?
20 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?
O man, but rather, you yourself who are who is answering against to God? Not will say the thing formed to the [One] having formed [it]; Why me did you make like this?
21 Hath not the potter power over the claye even of the same lompe to make one vessell vnto honoure and a nother vnto dishonoure?
Or not has authority the potter over the clay out of the same lump to make one indeed unto honor vessel one however unto dishonor?
22 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
What if now desiring God to show the wrath and to make known the power of Him bore with much patience [the] vessels of wrath fitted for destruction,
23 that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
also that He may make known the riches of the glory of Him upon [the] vessels of mercy which He prepared beforehand for glory?
24 that is to saye vs which he called not of the Iewes only but also of ye gentyls.
whom even He has called us not only out from [the] Jews but also out from [the] Gentiles,
25 As he sayth in Osee: I will call them my people which were not my people: and her beloved which was not beloved.
As also in Hosea He says: I will call that which [is] not people of Mine people of Mine and her who not loved loved.
26 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.
and It will happen that in the place where it was said to them; Not people of Mine [are] You yourselves, there they will be called sons of God [the] living.
27 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.
Isaiah also cries out concerning Israel: Though shall be the number of the sons of Israel as the sand of the sea, [only] the (vestige *N(k)O*) will be saved;
28 He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.
[The] sentence for concluding and bringing swiftly (in righteousness for word brought swiftly *K*) will perform [the] Lord upon the earth.
29 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.
And even as has foretold Isaiah: only unless [the] Lord of Hosts had left us descendants, like Sodom then we should have become and like Gomorrah then would we have been made.
30 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.
What then will we say? That Gentiles not pursuing righteousness have grasped righteousness, righteousness now that [is] by faith;
31 But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.
Israel however pursuing a law of righteousness to [that] law (righteousness *k*) not did attain.
32 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.
Because of why? Because [it was] not by faith but as by works (of law; *K*) They stumbled (for *k*) over the stone of stumbling
33 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.
even as it has been written: Behold I lay in Zion a stone of stumbling and a rock of offense, and (everyone *K*) who is believing on Him never will be put to shame.
