Romans 9 Parallel Bible Translations

Romans 9 ▼
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1 I speak the truth in Christ —I am not lying; my conscience testifies to me through the Holy Spirit — 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 have great sorrow and unceasing anguish 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 could wish that I myself were cursed and cut off from Christ for the benefit of my brothers and sisters, my own flesh and blood. 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 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the temple service, 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 The ancestors are theirs, and from them, by physical descent, came the Christ, who is God over all, praised forever. 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 Now it is not as though the word of God has failed, because not all who are descended from Israel are 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 is it the case that all of Abraham’s children are his descendants. On the contrary, your offspring will be traced through Isaac. 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, it is not the children by physical descent who are God’s children, but the children of the promise are considered to be the offspring. 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 the statement of the promise: At this time I will come, and Sarah will have a son. 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 And not only that, but Rebekah conceived children through one man, 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 though her sons had not been born yet or done anything good or bad, so that God’s purpose according to election might stand — 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 not from works but from the one who calls—she was told, The older will serve 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: I have loved Jacob, but I have hated Esau. 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 should we say then? Is there injustice with God? Absolutely not! 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 tells Moses, I will show mercy to whom I will show mercy, and I will have compassion on whom I will 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.” 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 does not depend on human will or effort but on God who shows mercy. 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 tells Pharaoh, I raised you up for this reason so that I may display my power in you and that my name may be proclaimed in the whole earth. 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 then, he has mercy on whom he wants to have mercy and he hardens whom he wants to harden. 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 You will say to me, therefore, “Why then does he still find fault? For who resists his will? ” 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 On the contrary, who are you, a human being, to talk back to God? Will what is formed say to the one who formed it, “Why did you make me like this? ” 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 Or has the potter no right over the clay, to make from the same lump one piece of pottery for honor and another for dishonor? 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 And what if God, wanting to display his wrath and to make his power known, endured with much patience objects of wrath prepared for 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 And what if he did this to make known the riches of his glory on objects of mercy that he prepared beforehand for 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 on us, the ones he also called, not only from the Jews but also from 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 it also says in Hosea, I will call Not My People, My People, and she who is Unloved, Beloved. 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 will be in the place where they were told, 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 ‘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 But Isaiah cries out concerning Israel, Though the number of Israelites is like the sand of the sea, only the remnant will be saved; 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 since the Lord will execute his sentence completely and decisively on the 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 just as Isaiah predicted: If the Lord of Hosts had not left us offspring, we would have become like Sodom, and we would have been made like Gomorrah. 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 should we say then? Gentiles, who did not pursue righteousness, have obtained righteousness—namely the righteousness that comes from faith. 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, pursuing the law of righteousness, has not achieved the righteousness of the law. 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 Why is that? Because they did not pursue it by faith, but as if it were by works. They stumbled over the stumbling 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, Look, I am putting a stone in Zion to stumble over and a rock to trip over, and the one who believes on him will not be put to shame. 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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