Romans 9 Parallel Bible Translations

Romans 9 ▼
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1 I call Christ, and the holy spirit to witness with my conscience, that I speak the truth without guile, when I say, 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 heaviness, and continual sorrow 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 to be as one anathematiz'd from the christian church for my brethren, who are of the same race as my self, 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; who had the adoption, the glory, the covenants, the law, the form of divine worship, 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 who are the offspring of the patriarchs, and of whom as to the flesh Christ came, 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 However, the divine promise cannot but have its effect, for they are not the whole of Israel, who are descended from 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 who are the race of Abraham, all children: but 'tis said, "in Isaac shall thy posterity 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, the children by natural descent are not thereby the children of God: but the children of the promise are alone considered as his posterity. 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 the words of the promise run thus, "at this time I will come, and Sara 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 this appears too from the case of Rebecca, who conceived twins 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 before they were born, and had done neither good or evil, that the distinction which God had purposed to make might appear to be, not in consideration of their actions, but of his own free call, 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 elder shall 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, "Jacob have I loved, but Esau I have discarded." 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 do we say then? is there injustice in God? 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 God forbid, for he saith to Moses, "I will show favour to whom I will show favour, 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 that this is a matter not dependent on him that wills or runs, but on God, who 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 'tis said in scripture to Pharaoh, "even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared 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 some he pursues with his favours, and abandons others to their obduracy, according as he thinks fit. 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 But you will object, why does he then 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 nay, but, O man, who art thou, to raise a dust against heaven? shall the pitcher say to him that 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 is not the potter the master of his own clay, of the same mass to make one vessel for use and ornament, and another for a meaner purpose? 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 the divine Being has patiently bore with those objects of his displeasure, that had been working out their own destruction, why may he not reveal himself to make them feel his vindictive power, 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 display his infinite goodness to such objects of mercy, as he had 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 to such as we, whom he has called, both from among the Jews, and from among 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 saith himself in Osee, "I will call them my people, which were not my people; and her, beloved, which 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 unto them, ye 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 Esaias also breaks out concerning Israel, " tho' the number of the children of Israel be as the sand of the sea, a remnant only 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 in ballancing the account, the Lord will leave a small remainder upon the land." 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 said before, "except the God of heaven had left us a remnant, we had been as Sodoma, and brought to the state of 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 hence conclude? that the Gentiles who sought not after justice, have obtained justice, even to that which is by 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 the law of justice, hath not attained to the law of justice. 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 they sought it not by faith, but indeed by the works of the law: for 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, I lay in Sion a stumbling-stone, and a rock of offence: and whosoever believeth in 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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