I say the truth in the Mashiyach and I do not lie, and my mind bears witness for me in the Ruach haKodesh,

that I have great grief, and pain from my heart that does not cease.

For I was praying that I myself would be a ban from the Mashiyach for the sake of my brothers and my kinsmen who are in the flesh,

who are the sons of Yisrael, whose was the adoption of sons and the glory and the covenants and the law and the service in it and the promises

and the fathers, and from them the Mashiyach appeared in the flesh, who is Elohim over all, to whom be praises and blessings forever and ever. Amen.

But it is not that the word of Elohim has fallen. For not all who are from Yisrael are Yisrael.

Nor are they all children because they are of the seed of Avraham, for it was said, In Yitz'chak your seed will be called.

That is, it is not the children of the flesh who are the children of Elohim, but the children of the promise are accounted for the seed.

For the word of promise is this: At this time I will come, and there will be a son to Sara.

And not this only, but also Repqa, when she had partnership with one man, our father Yitz'chak,

before her children were born and had not done good or evil, the choice of Elohim was made known beforehand, that it might stand, not by works but by him who calls.

For it was said that the elder will be servant to the younger.

As it is written: I loved Ya'akov, and I hated Esau.

What then shall we say? Is there injustice with Elohim? Far be it.

Also to Moshe he said: I will have mercy on whom I have mercy, and I will pity whom I pity.

So then it is not of the one who wills, nor of the one who runs, but of Elohim who has mercy.

For he said in the writing to Pharaoh: For this very thing I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.

So then he has mercy on whom he wills, and whom he wills he hardens.

And perhaps you will say: Why then does he find fault? For who has stood against his will?

But who are you, O man, that you give answer to Elohim? Does the thing formed say to the one who formed it, Why have you formed me like this?

Or does the potter not have authority over his clay, to make from the same lump one vessel for honor and one for dishonor?

And if Elohim, wanting to show his wrath and make known his power, endured with much long-suffering the vessels of wrath that are completed for destruction,

and poured out his mercies on the vessels of mercy that were prepared beforehand by Elohim for glory,

even us whom he has called, not only from the Yehudaye but also from the peoples.

As also in Hoshea he says: I will call those who were not my people, my people; and her who was not pitied, I have pitied.

For it will be that in the place where they were called Not my people, there they will be called sons of the living Elohim.

But Isaiah proclaimed concerning the sons of Yisrael: If the number of the sons of Yisrael should be as the sand of the sea, a remnant of them will live.

For he has finished and cut short the matter, and Master YHWH will do it on the earth.

And as Isaiah said before: If Master YHWH of hosts had not left us a remnant, we would have been as Sodom, and we would have been like Amora.

What then shall we say? That the peoples who were not running after righteousness have attained righteousness, even the righteousness that is from faith.

But Yisrael, who was running after the law of righteousness, did not attain the law of righteousness.

Why? Because they sought it not from faith, but from the works of the law. For they stumbled at the stone of stumbling.

As it is written: See, I place in Tsiyon a stone of stumbling and a stone of offense, and whoever believes in him will not be ashamed.