ROMANS.
Chapter 9.
I say (the) truth in Christ Jesus, I lie not, for my conscience beareth witnessing to me in the Holy Ghost, (I tell the truth in the Messiah Jesus, I do not lie, for my conscience testifieth to me by the Holy Spirit,) 
for great heaviness is to me, and continual sorrow to my heart. 
For I myself desired to be parted or to be cursed from Christ for (the sake of) my brethren, that be my cousins after the flesh, (For I myself desired to be separated from the Messiah, that is, to be accursed for the sake of my brothers, who be my cousins after the flesh,) 
that be men of Israel or that be Israelites; whose is (the) adoption of sons, and glory, and testament (or and the covenant), and (the) giving of the law, and service, and promises; 
whose be the fathers, and of which is Christ after the flesh, that is God above all things, blessed into worlds. Amen. (whose be the fathers, and whom is the Messiah according to the flesh, who is above everything, and blessed by God forever. Amen.) 
But not that the word of God hath fallen down, or (hath) failed unfulfilled. For not all that be of Israel, these be Israelites. 
Neither they that be the seed of Abraham, all be sons; but in Isaac the seed shall be called to thee; 
that is to say, not they that be (the) sons of the flesh, be(the) sons of God, but they that be (the) sons of the promise be deemed (or be judged to be) in the seed. 
For why this is the word of promise, After this time I shall come, and a son shall be (given) to Sarah. 
And not only she, but also Rebecca had two sons of one lying-by, or of one knowing of man, of Isaac, our father. 
And when they were not yet born, neither had done anything of good either evil, (so) that the purpose of God should dwell by election, not of works, but of God calling, 
it was said to him or it is said to her, That the more should serve the less, 
as it is written, I loved Jacob, but I hated Esau. 
What therefore shall we say? Whether wickedness be with God? God forbid. 
For he saith to Moses, I shall have mercy on whom I shall have mercy; and I shall give mercy on whom I shall have mercy. 
Therefore it is not neither of a man willing (or desiring), neither running, but of God having mercy. 
And the scripture saith to Pharaoh, For to this thing I have stirred thee, that I show in thee my virtue (or so that I show my power through dealing with thee), and that my name be told in all the earth. 
Therefore of whom God will, he hath mercy; and whom he will, he endureth. (And so for whom God desireth, he hath mercy; and for whom he desireth, he maketh hard or he maketh stubborn.) 
Then sayest thou to me, What is sought yet? or What thing is yet sought? for who withstandeth his will? 
O! man, who art thou, that answerest to God? Whether a made thing saith to him that made it, What hast thou made me so? (or Why hast thou made me so?) 
Whether a potter of clay hath not power to make of the same gobbet one vessel into honour, another into despite, or low office? (Hath not a potter of clay the power, or the right, to make out of the same piece one vessel to be honoured, and another to be despised?) 
And if God willing to show his wrath, and to make his power known, hath suffered in great patience vessels of wrath able into death, or into perdition, or damnation, 
to show the riches of his glory into vessels of mercy, which he made ready into glory. 
Which also he called us, not only of the Jews, but also of (the) heathen men, (And so he hath called us, not only from among the Jews, but also from among the Gentiles,) 
as he saith in Osee (or in Hosea), I shall call not my people my people, and not my (be)loved my (be)loved, and not getting mercy getting mercy or and not having mercy having mercy; 
and it shall be in the place, where it is said to them, Not ye my people, there they shall be called the sons of (the) living God. 
But Esaias crieth for Israel, If the number of children of Israel shall be as the gravel of the sea, the remnants shall be made safe. (But Isaiah crieth for Israel, Even if the number of the children of Israel shall be like the sand of the sea, only a remnant shall be saved.) 
Forsooth a word making an end, and abridging in equity, for the Lord shall make a word abridged, or made short, on all the earth. 
And as Esaias before-said, No But (the) God of hosts had left to us seed, we had been made as Sodom, and we had been like as Gomorrha. (And as Isaiah said before, If the God of hosts had not left us some seed or a few descendants, we would have become like Sodom, and we would have been like Gomorrah.) 
Therefore what shall we say? That heathen men that (pur)sued not rightwiseness, have gotten or have caught rightwiseness, yea, the rightwiseness that is of faith. (And so then what shall we say? That the Gentiles, who did not follow righteousness, have gotten righteousness, yea, the righteousness that is from faith.) 
But Israel (pur)suing the law of rightwiseness, came not perfectly to the law of rightwiseness. (But Israel following the law of righteousness, did not perfectly come to, or attain, the law of righteousness.) 
Why? For not of faith, but as of works. And they spurned against the stone of offence, or (against the stone of) spurning, (Why? Because their efforts were not based on faith, but rather on works. And so they stumbled against the stone of stumbling,) 
as it is written, Lo! I put a stone of offence (or a stone of spurning) in Sion, and a stone of stumbling; and each that shall believe in it, shall not be confounded, or shamed. (as it is written, Behold! I put a stone of offense in Zion, yea, a stone of stumbling; and everyone who shall believe in it, shall not be put to shame.) 
