Romans 9 Parallel Bible Translations

Romans 9 ▼
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TYNDALE
Tyndale Bible of 1526
ESV
English Standard Version
NIV
New International Version
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1 I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost 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 gret hevynes and continuall sorowe in my hert. 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 wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe 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 adopcion and the glorie and the covenauntes and the law that was geven and the service of God and the promyses: 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 also are the fathers and they of whome (as concernynge the flesshe) Christ came which is God over all thinges 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 I speake not these thinges as though the wordes of god had take none effecte. For they are not all Israelites which came 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 nether are they all chyldren strayght waye because they are the seed 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 saye they which are the chyldren of the flesshe are not the chyldren of god. But the chyldren of promes 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 promes aboute this tyme will I come and Sara shall have 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 Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure 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 yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde 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 not by the reason of workes but by grace of ye caller: the elder shall serve the yonger. 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 he loved but Esau he 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 saye then? is there eny vnrightewesses with God? God forbyd. 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 Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have copassion. 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 lieth it not then in a mans will or cunnynge but in ye mercye 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: Even for this same purpose have I stered ye vp to shewe my power on ye and that my name myght be declared thorow out 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 mercye on whom he will and whom he will he maketh hearde herted. 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 saye then vnto me: why then blameth he vs yet? 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 But o man what arte thou which disputest with God? Shall the worke saye to the workeman: why hast thou made me on this fassion? 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 over the claye even of the same lompe to make one vessell vnto honoure and a nother vnto dishonoure? 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 Even so God willynge to shewe his wrath and to make his power knowen suffered with longe pacience the vessels of wrath ordeyned to damnacion 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 that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie: 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 that is to saye vs which he called not of the Iewes only but also of ye gentyls. 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 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 passe in the place where it was sayd vnto them ye are not my people: that there shalbe called the chyldren of the lyvynge 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 cryeth concernynge Israel though the nomber of the chyldren of Israel be as the sonde of the see yet shall a remnaut 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 He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth. 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 sayd before: Except the Lorde of sabaoth had left us seede we had bene made as Zodoma and had bene lykened to Gomorra. 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 saye then? We saye that the gentyls which followed not rightewesnes have overtaken rightewesnes: I meane the rightewesnes 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 rightewesnes coulde not attayne vnto ye lawe of rightewesnes. 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 And wherfore? Because they sought it not by fath: but as it were by the workes of the lawe. For they have stombled at the stomblynge 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 Syon a stomblynge stone and a rocke which shall make men faule. And none yt beleve on him shalbe a shamed. 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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