Romans 9
1 I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit
2 that I have gret hevynes and continuall sorowe in my hert.
that I have great sorrow and unceasing pain in my heart.
3 For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives 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 adoption, the glory, the covenants, the giving of the law, 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)
of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. 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:
But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel.
7 nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called:
Neither, because they are Abraham’s offspring, are they all children. But, “your offspring will be accounted as from Isaac.”
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, it is not the children of the flesh who are children of God, but the children of the promise are counted as heirs.
9 For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.
For this is a word of promise: “At the appointed time I will come, and Sarah will have 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 so, but Rebekah also conceived by one, by our father Isaac.
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
For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
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, “The elder will serve the younger.”
13 As it is written: Iacob he loved but Esau he hated.
Even as it is written, “Jacob I loved, but Esau I hated.”
14 What shall we saye then? is there eny vnrightewesses with God? God forbyd.
What shall we say then? Is there unrighteousness with God? May it never 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.
For he said to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I 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 him who wills, nor of him who runs, but of God who has mercy.
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.
For the Scripture says to Pharaoh, “For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be proclaimed in all the earth.”
18 So hath he mercye on whom he will and whom he will he maketh hearde herted.
So then, he has mercy on whom he desires, and he hardens whom he desires.
19 Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will?
You will say then to me, “Why does he still find fault? For who withstands his will?”
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?
But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me 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 hasn’t the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for 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 God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction,
23 that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
and that he might make known the riches of his glory on 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.
us, whom he also called, not from the Jews only, but also 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 he says also in Hosea, “I will call them ‘my people,’ which were not my people; and her ‘beloved,’ who was not beloved.”
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.
“It will be that in the place where it was said to them, ‘You are not my people,’ there they will be called ‘children of the living God.’”
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 cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;
28 He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.
for he will finish the work and cut it short in righteousness, because the Lord will make a short work 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.
As Isaiah has said before, “Unless the Lord of Armies had left us a seed, we would have become like Sodom, and would have been made like Gomorrah.”
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 shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith;
31 But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.
but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness.
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.
Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone,
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 is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
