Romans 9 Parallel Bible Translations

Romans 9 ▼
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1 I say [the] truth in Christ, I lie not, my conscience bearing witness with me in [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 grief and uninterrupted pain 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 have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh; 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 who are Israelites; whose [is] the adoption, and the glory, and the covenants, and the law-giving, and the 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 whose [are] the fathers; and of whom, as according to flesh, [is] the Christ, who is over all, God blessed for ever. 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 Not however as though the word of God had failed; for not all [are] Israel 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 nor because they are seed of Abraham [are] all children: but, In Isaac shall a seed be called to thee. 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, [they that are] the children of the flesh, these [are] not the children of God; but the children of the promise are reckoned as seed. 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 word [is] of promise, According to this time I will come, and there shall be a son to Sarah. 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 Rebecca having conceived by one, Isaac our father, 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 [the children] indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls), 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 said to her, The greater shall serve the less: 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 according as it is written, I have loved Jacob, and 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 shall we say then? [Is there] unrighteousness with God? Far be the thought. 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 says to Moses, I will shew mercy to whom I will shew mercy, and I will feel compassion for whom I will feel 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 him that wills, nor of him that runs, but of God that shews 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 says to Pharaoh, For this very thing I have raised thee up from amongst [men], that I might thus shew in thee my power, and so that my name should be declared in all the 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, to whom he will he shews mercy, and whom he will he hardens. 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 wilt say to me then, Why does he yet find fault? for who resists his purpose? 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 Aye, but thou, O man, who art thou that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus? 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 not the potter authority over the clay, out of the same lump to make one vessel to honour, and another to 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 And if God, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted 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 that he might make known the riches of his glory upon vessels of mercy, which he had before prepared 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 us, whom he has also called, not only from amongst [the] Jews, but also from amongst [the] nations? 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 says also in Hosea, I will call not-my-people My people; and the-not-beloved 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 shall be, in the place where it was said to them, Ye [are] not my people, there shall they 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 Esaias cries concerning Israel, Should the number of the children of Israel be as the sand of the sea, the remnant shall 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 for [he] is bringing the matter to an end, and [cutting [it] short in righteousness; because] a cutting short of the matter will [the] Lord accomplish upon 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 according as Esaias said before, Unless [the] Lord of hosts had left us a seed, we had been as Sodom, and made like even as 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 then shall we say? That [they of the] nations, who did not follow after righteousness, have attained righteousness, but [the] righteousness that is on the principle of 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 after a law of righteousness, has not attained to [that] 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 Wherefore? Because [it was] not on the principle of faith, but as of works. They have stumbled at the stumblingstone, 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 according as it is written, Behold, I place in Zion a stone of stumbling and rock of offence: and he that believes on him shall not be ashamed. 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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