Romans 9 Parallel Bible Translations

Romans 9 ▼
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1 I TELL the truth through Christ, and I do not lie, my conscience also bears me witness 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 am exceedingly sorrowful, and the pain which is in my heart never ceases. 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 prayed that I myself might be accursed because of Christ for the sake of my brethren and my kinsmen according to the 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; to whom belongs the adoption, and the glory, and the covenants and the law, and the rituals therein, 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, from among whom Christ appeared in the flesh, who is God over all, to whom are due praises and thanksgiving, for ever and 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 It is not as though the word of God had actually failed. For all those who belong to Israel are not Israelites: 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, because they are of the seed of Abraham are they all his children: for it was said, In Isaac shall your seed 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, it is not the children of the flesh who are the children of God; but the children of the promise who are reckoned as descendants. 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 word of promise, I will come at this season, and Sarah shall 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 this; but Rebecca also, even though she had relations with one only, 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 Before her children were born, or had done good or evil, the choice of God was made known in advance; that it might stand, not by means of works, but through him who made the choice. 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 For it was said, The elder shall be the servant of 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, Jacob have I loved but Esau have 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 injustice with God? Far be it. 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 said to Moses also, I will have mercy on him whom I love, and I will have compassion on him whom I favor. 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 Therefore, it is not within reach of him who wishes, nor within the reach of him who runs, but it is within the reach of the merciful 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 in the scripture, he said to Pharaoh, It was for this purpose that I have appointed you, that I might shew my power in you, so that my name might be preached throughout 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 Thus he has mercy on whom he pleases, and he hardens whom he pleases. 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 Perhaps you will say, Why then does he yet find fault? For who can resist 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 However, O man, who are you to question God? Shall the thing formed say to him who formed it, Why have you made 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 Does not the potter have power over his clay, to make out of the same lump vessels, one to be formed and the other for service? 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 Now then, if God wanted to shew his anger, and make his power known, would he not then, after the abundance of his patience, bring wrath upon the vessels of wrath which were ready 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 But he poured his mercy upon the favored vessels, which were prepared for the glory of God. 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 Namely, ourselves, the called ones, not of the Jews 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 said also in Hosea, I will call them my people, who were not my own people; and her beloved, who was not 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 come to pass, that in the place where it was said you are not my people; there shall they be called the children 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 Isaiah also preached concerning the children of Israel: Though the number of children of Israel should be as the sand of the sea, only a 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 whatever the LORD has determined and decreed, he shall bring to pass 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 Just as Isaiah had said before, If the LORD of Hosts had not increased the remnant, we should have been like Sod’om, and should have resembled Go-mor’rah. 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 who followed not after righteousness have attained to righteousness; that is, the righteousness which is the result 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, who followed after the law of righteousness, has not attained to the law of righteousness. 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? Because it was not sought by faith, but by the works of the law. So they stumbled at that 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, Behold, the prophet I give to Zion becomes a stumblingstone, and rock of offence: but whoever 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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