Romans 9 Parallel Bible Translations

Romans 9 ▼
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BISHOPS
Bishops' Bible of 1568
ESV
English Standard Version
NIV
New International Version
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1 I say ye trueth in Christ, I lye not, my conscience also bearyng me witnesse by the holy ghost, I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit—
2 That I haue great heauinesse, & continuall sorowe in my heart. that I have great sorrow and unceasing anguish in my heart. I have great sorrow and unceasing anguish in my heart.
3 For I haue wisshed my selfe to be cursed from Christe, for my brethren, my kynsmen as pertaynyng to ye fleshe, For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of my own race,
4 Which are the Israelites: To whom pertayneth the adoption, and the glory, & the couenauntes, and the lawe that was geuen, and the seruice of God, and the promises. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. the people of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises.
5 Of whom are the fathers, of whom as concernyng the fleshe, Christe came, which is God, in all thynges to be praysed for euer. Amen. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen.
6 And it can not be, that the worde of God shoulde take none effect. For they are not all Israelites, which are of Israel: But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, It is not as though God’s word had failed. For not all who are descended from Israel are Israel.
7 Neither are they all chyldren that are the seede of Abraham: But in Isaac shall thy seede be called. and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.”
8 That is to say: They which are the chyldren of the fleshe, are not the chyldren of God: But they which be the childre of promise, are counted the seede. This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. In other words, it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.
9 For this is a worde of promise: About this tyme wyll I come, and Sara shall haue a sonne. For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” For this was how the promise was stated: “At the appointed time I will return, and Sarah will have a son.”
10 Not only this, but also Rebecca was with chylde by one euen by our father Isaac. And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, Not only that, but Rebekah’s children were conceived at the same time by our father Isaac.
11 For yer the chyldren were borne, when they had neither done good neither bad, (that the purpose of God by election might stande: not by the reason of workes, but by the caller) though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand:
12 It was sayde vnto her: The elder shall serue the younger. she was told, “The older will serve the younger.” not by works but by him who calls—she was told, “The older will serve the younger.”
13 As it is written: Iacob haue I loued, but Esau haue I hated. As it is written, “Jacob I loved, but Esau I hated.” Just as it is written: “Jacob I loved, but Esau I hated.”
14 What shall we say then? Is there any vnrighteousnes with God? God forbid. What shall we say then? Is there injustice on God’s part? By no means! What then shall we say? Is God unjust? Not at all!
15 For he sayth to Moyses: I wyll shewe mercy to whom I shewe mercy: And wyll haue compassion, on whom I haue compassion. For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
16 So then it is not of the wyller, nor of the runner: but of the mercy of God. So then it depends not on human will or exertion, but on God, who has mercy. It does not, therefore, depend on human desire or effort, but on God’s mercy.
17 For the scripture sayth vnto Pharao: Euen for this same purpose haue I stirred thee vp, to shewe my power in thee, & that my name myght be declared throughout all the worlde. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” For Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.”
18 So hath he mercy on whom he wyll, and whom he wyll, he hardeneth. So then he has mercy on whomever he wills, and he hardens whomever he wills. Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.
19 Thou wylt say then vnto me: Why then blameth he vs yet? For who hath ben able to resist his wyll? You will say to me then, “Why does he still find fault? For who can resist his will?” One of you will say to me: “Then why does God still blame us? For who is able to resist his will?”
20 But O man, what art thou which disputest with God? Shall the worke say to the workeman, why hast thou made me on this fashion? But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” But who are you, a human being, to talk back to God? “Shall what is formed say to the one who formed it, ‘Why did you make me like this?’”
21 Hath not the potter power ouer the clay, euen of the same lumpe to make one vessel vnto honour, and another vnto dishonour? Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?
22 If then, God wyllyng to shewe his wrath, and to make his power knowe, suffred with long patience, the vessels of wrath, ordayned to destruction, What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction?
23 To declare the riches of his glory, on the vessels of mercy, which he had prepared vnto glory: in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory—
24 Whom also he called, not of ye Iewes only, but also of the Gentiles. even us whom he has called, not from the Jews only but also from the Gentiles? even us, whom he also called, not only from the Jews but also from the Gentiles?
25 As he sayth also in Osee: I wyll call them my people, which were not my people: and her beloued, which was not beloued. As indeed he says in Hosea, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’” As he says in Hosea: “I will call them ‘my people’ who are not my people; and I will call her ‘my loved one’ who is not my loved one,”
26 And it shall come to passe, that in the place where it was sayde vnto them: Ye are not my people, there shall they be called ye chyldren of the lyuyng God. “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’” and, “In the very place where it was said to them, ‘You are not my people,’ there they will be called ‘children of the living God.’”
27 And Esaias cryeth concerning Israel: Though the number of the children of Israel, be as the sande of the sea, yet but a remnaunt shalbe saued. And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, Isaiah cries out concerning Israel: “Though the number of the Israelites be like the sand by the sea, only the remnant will be saved.
28 For he finisheth the worde, and maketh it short in ryghteousnesse: For a short worde wyll the Lorde make on earth. for the Lord will carry out his sentence upon the earth fully and without delay.” For the Lord will carry out his sentence on earth with speed and finality.”
29 And as Esaias sayde before: Except the Lorde of Sabboth had lefte vs seede, we had ben made as Sodoma, and had ben lykened to Gomorrha. And as Isaiah predicted, “If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah.” It is just as Isaiah said previously: “Unless the Lord Almighty had left us descendants, we would have become like Sodom, we would have been like Gomorrah.”
30 What shall we say then? that the gentiles which folowed not ryghteousnes, haue obtayned righteousnesse: euen the ryghteousnesse which cometh of fayth. What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
31 But Israel, which folowed the lawe of ryghteousnesse, hath not attayned to the lawe of ryghteousnesse. but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. but the people of Israel, who pursued the law as the way of righteousness, have not attained their goal.
32 Wherfore? Because they sought it not by fayth: but as it were by the workes of the lawe. For they haue stumbled at the stumblyng stone, Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the stumbling stone.
33 As it is written: Beholde, I put in Sion a stumblyng stone, and a rocke of offence: And whosoeuer beleueth on hym, shall not be confounded. as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.” As it is written: “See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who believes in him will never be put to shame.”
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