As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. Jump to: Alford • Barnes • Bengel • Benson • BI • Calvin • Cambridge • Chrysostom • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Exp Grk • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • ICC • JFB • Kelly • King • Lange • MacLaren • MHC • MHCW • Meyer • Newell • Parker • PNT • Poole • Pulpit • Sermon • SCO • Teed • TTB • VWS • WES • TSK EXPOSITORY (ENGLISH BIBLE) (33) Behold, I lay in Sion.—A free combination of Isaiah 28:16—“Behold, I lay in Zion for a foundation a stone; . . . he that believeth shall not make haste”—and Isaiah 8:14, “And He shall be . . . for a stone of stumbling and for a rock of offence to both the houses of Israel.” In the first of these passages the prophet refers to the foundation-stone of the Temple as a symbol of the divine faithfulness; in the second to God Himself. St. Paul, like the Jewish Rabbis, applied both passages to the Messiah; not wrongly, for they foretold the triumph of the theocracy which was fulfilled in the Messiah. The same two quotations appear in 1Peter 2:6-7, and with similar variation from the LXX., but they are there kept distinct.Shall not be ashamed.—So, too, the LXX. The Hebrew is, “Shall not make haste.” 9:30-33 The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambitious to be the favourites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracing Christ, depending upon Christ, and submitting to the gospel. They expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness, life, and salvation, made them upon gospel terms, which they did not like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointed out, by faith in Christ, as the Lord our Righteousness? Then we shall not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son.As it is written - see Isaiah 8:14; Isaiah 28:16. The quotation here is made up of both these passages, and contains the substance of both; compare also Psalm 118:22; 1 Peter 2:6. Behold I lay in Sion - Mount Sion was the hill or eminence in Jerusalem, over-against Mount Moriah, on which the temple was built. On this was the palace of David, and this was the residence of the court; 1 Chronicles 11:5-8. Hence, the whole city was often called by that name; Psalm 48:12; Psalm 69:35; Psalm 87:2. Hence, also it came to signify the capital, the glory of the people of God, the place of solemnities; and hence, also the church itself; Psalm 2:6; Psalm 51:18; Psalm 102:13; Psalm 137:3; Isaiah 1:27; Isaiah 52:1; Isaiah 59:20, etc. In this place it means the church. God will place or establish in the midst of that church. A stumblingstone and rock of offence - Something over which people shall fall; see the note at Matthew 5:29. This is by Paul referred to the Messiah. He is called rock of stumbling, not because it was the design of sending him that people should fall, but because such would be the result. The application of the term "rock" to the Messiah is derived from the custom of building, as he is the "cornerstone" or the "immovable foundation" on which the church is to be built. It is not on human merits, but by the righteousness of the Saviour, that the church is to be reared; see 1 Peter 2:4," I lay in Sion "a chief cornerstone;" Psalm 118:22, "The stone which the builders rejected, is become the head stone of the corner;" Ephesians 2:20, "Jesus Christ himself being the chief cornerstone." This rock, designed as a corner stone to the church, became, by the wickedness of the Jews, the block over which they fall into ruin; 1 Peter 2:8. Shall not be ashamed - This is taken substantially from the Septuagint translation of Isaiah 28:16, though with some variation. The Hebrew is, "shall not make haste," as it is in our English version. This is the literal meaning of the Hebrew word; but it means also "to be afraid;" as one who makes haste often is; to be agitated with fear or fright; and hence, it has a signification nearly similar to that of shame. It expresses the substance of the same thing, namely, "failure of obtaining expected success and happiness." The meaning here is, that the man who believes shall not be agitated, or thrown into commotion, by fear of want or success: shall not be disappointed in his hopes; and, of course, he shall never be ashamed that he became a Christian. They who do not believe in Christ shall be agitated, fall, and sink into eternal shame and contempt. Daniel 12:2. They who do believe shall be confident; shall not be deceived, but shall obtain the object of their desires. It is clear that Paul regarded the passage in Isaiah as referring to the Messiah. The same also is the case with the other sacred writers who have quoted it; 1 Peter 2:5-8; see also Matthew 21:42; Luke 20:17-18; Luke 2:34. The ancient Targum of Jonathan translates the passage, Isaiah 28:16, "Lo, I will place in Zion a king, a king strong, mighty and terrible;" referring doubtless to the Messiah. Other Jewish writings also show that this interpretation was formerly given by the Jews to the passage in Isaiah. In view of this argument of the apostle, we may remark, (1) That God is a sovereign, and has a right to dispose of people as he pleases. (2) the doctrine of election was manifest in the case of the Jews as an established principle of the divine government, and is therefore true. (3) it argues great lack of proper feeling to be opposed to this doctrine. It is saving, in other words, that we have not confidence in God; or that we do not believe that he is qualified to direct the affairs of his own universe as well as we. (4) the doctrine of election is a doctrine which is not arbitrary; but which will yet be seen to be wise, just, and good. It is the source of all the blessings that any mortals enjoy; and in the case before us, it can be seen to be benevolent as well as just. It is better that God should cast off a part of the small nation of the Jews, and extend these blessings to the Gentiles, than that they should always have been confined to Jews. The world is better for it, and more good has come out of it. (5) the fact that the gospel has been extended to all nations, is proof that it is from heaven. To a Jew there was no motive to attempt to break down all the existing institutions of his nation, and make the blessings of religion common to all nations, unless he knew that the gospel system was true. Yet the apostles were Jews; educated with all the prejudices of the Jewish people. (6) the interests of Christians are safe. They shall not be ashamed or disappointed. God will keep them, and bring them to his kingdom. (7) people still are offended at the cross of Christ. They contemn and despise him. He is to them as a root out of dry ground, and they reject him, and fall into ruin. This is the cause why sinners perish; and this only. Thus, as the ancient Jews brought ruin on themselves and their country, so do sinners bring condemnation and woe on their souls. And as the ancient despisers and crucifiers of the Lord Jesus perished, so will all those who work iniquity and despise him now. Behold, &c.—Two Messianic predictions are here combined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings together both the classes of whom the apostle is treating: those to whom Messiah should be only a stone of stumbling, and those who were to regard Him as the Cornerstone of all their hopes. Thus expounded, this chapter presents no serious difficulties, none which do not arise out of the subject itself, whose depths are unfathomable; whereas on every other view of it the difficulty of giving it any consistent and worthy interpretation is in our judgment insuperable. Note, (1) To speak and act "in Christ," with a conscience not only illuminated, but under the present operation of the Holy Ghost, is not peculiar to the supernaturally inspired, but is the privilege, and ought to be the aim, of every believer (Ro 9:1). (2) Grace does not destroy, but only intensify and elevate, the feelings of nature; and Christians should study to show this (Ro 9:2, 3). (3) To belong to the visible Church of God, and enjoy its high and holy distinctions, is of the sovereign mercy of God, and should be regarded with devout thankfulness (Ro 9:4, 5). (4) Yet the most sacred external distinctions and privileges will avail nothing to salvation without the heart's submission to the righteousness of God (Ro 9:31-33). (5) What manner of persons ought "God's elect" to be—in humility, when they remember that He hath saved them and called them, not according to their works, but according to His own purpose and grace, given them in Christ Jesus before the world began (2Ti 1:9); in thankfulness, for "Who maketh thee to differ, and what hast thou that thou didst not receive?" (1Co 4:7); in godly jealousy over themselves; remembering that "God is not mocked," but "whatsoever a man soweth that shall he also reap" (Ga 6:7); in diligence "to make our calling and election sure" (2Pe 1:10); and yet in calm confidence that "whom God predestinates, and calls, and justifies, them (in due time) He also glorifies" (Ro 8:30). (6) On all subjects which from their very nature lie beyond human comprehension, it will be our wisdom to set down what God says in His word, and has actually done in His procedure towards men, as indisputable, even though it contradict the results at which in the best exercise of our limited judgment we may have arrived (Ro 9:14-23). (7) Sincerity in religion, or a general desire to be saved, with assiduous efforts to do right, will prove fatal as a ground of confidence before God, if unaccompanied by implicit submission to His revealed method of salvation (Ro 9:31-33). (8) In the rejection of the great mass of the chosen people, and the inbringing of multitudes of estranged Gentiles, God would have men to see a law of His procedure, which the judgment of the great day will more vividly reveal that "the last shall be first and the first last" (Mt 20:16). "might skip from text to text, but he might not skip from prophet to prophet, except only in the twelve prophets, only he might not skip from the end of the book to the beginning; also they might skip in the prophets, but not in the law;'' which rules are exactly complied with by the apostle. The beginning of this citation is out of Isaiah 28:16, behold I lay in Zion. The "stone" said to be laid in Zion, is by the "Chaldee paraphrast" interpreted of a "king"; by R. David Kimchi, of King Hezekiah, and by Jarchi of the King Messiah; and is truly applied by the apostle to Jesus Christ: the layer of this stone is God the Father, who laid him as the foundation stone, in his eternal purposes and decrees, in his counsels and covenant, in promise and in prophecy, in the mission of him into this world, and in the preaching of the everlasting Gospel: the place where he is laid is Zion, meaning either literally Judea or Jerusalem, where the Messiah was to appear, whither he came, and from whence his Gospel went forth; or mystically the church, where he is laid as the foundation of it, and of the salvation of all the members thereof; though, through the sin and unbelief of others, he proves to be a stumbling stone, and rock of offence; which phrases are to be seen in Isaiah 8:14, and are spoken of, and ascribed to a divine person, even to the Lord of hosts; and are by the Targumist thus paraphrased, "and if ye obey not", "his word shall be for revenge, and for a stone smiting, and a rock of offence", and in the Talmud (t), it is said, that "the son of David (the Messiah) shall not come until the two houses of the fathers are destroyed out of Israel; and these are the head of the captivity which is in Babylon, and the prince in the land of Israel, as it is said, Isaiah 8:14.'' So that, according to the ancient Jews, this passage belongs to the Messiah, and is properly made use of for this purpose by the apostle, who had seen the accomplishment of it in the Jews; who stumbled at the outward meanness of Jesus of Nazareth, at his parentage, the manner of his birth, his education, the mean appearance of himself and followers; at his company and audience, his ministry, miracles, death, and the manner of it; and so believed not in him, for righteousness, life, and salvation; and thus it came about that they did not attain, or come up to the law of righteousness, or the righteousness of the law: but whosoever believeth on him shall not be ashamed; that is, who believes in Christ unto righteousness, who builds his faith, and hope of eternal salvation on him, the foundation God has laid in Zion, and at which the unbelieving Jews stumbled and fell; he shall neither be ashamed here nor hereafter: he shall not be ashamed of his faith and hope in Christ; nor of Christ, as the Lord his righteousness; nor shall he be ashamed or confounded at his appearing, but shall be justified before men and angels, and be received into his kingdom and glory. There is some difference between the passage as here cited, and as it stands in Isaiah 28:16, where it is read, "he that believeth shall not make haste": either to lay any other foundation, being fully satisfied with this, which is laid by God; or shall not make haste to flee away, through fear of any enemy, or of any danger, being safe as built on this foundation; and so shall never fall, be moved, or ashamed and confounded. Some have fancied a various reading, but without any reason. A very learned Oriental critic (u) of our own nation has observed, that the Arabic words "Haush" "Hish" answer to the Hebrew word, the prophet uses, and which have three significations in them, "hasten", to "fear", and be "ashamed"; the first of these is retained here by the Jewish commentators and modern versions; the second by the "Chaldee paraphrast", and Syriac translation; and the third by the Septuagint, and the apostle; and they may be all taken into sense, for he that is afraid runs about here and there, and at length is put to shame and confusion. (s) T. Bab. Megilla, fol. 24. 1. Yoma, fol. 69. 2. Maimon. Tephilla, c. 12. sect. 14. (t) T. Bab. Sanhedrin, fol. 38. 1.((u) Pocock. Not. Miscell. in Port. Mosis, p. 10, 11. EXEGETICAL (ORIGINAL LANGUAGES) Romans 9:33. This προσέκοψαν τῷ λίθῳ τ. προσκ. ensued—and this is the θεία μοῖρα herein—in conformity with the prophetic declaration, according to which Christ is laid as the stone of stumbling in Israel (ἐν Σιών, as the theocratic seat of the people), and faith on Him would have been that very thing which would have preserved them from the forfeiture of salvation.Isaiah 28:16; Isaiah 8:14 are blended into one declaration, with a free but pertinent variation both from the original and also from the LXX. With Isaiah, in the first passage, the theocracy—the kingdom of Jehovah, whose sacred basis and central seat is the temple—is the stone laid by God; and in the second, God Himself is the stone of stumbling and the rock of offence for His enemies. But Paul (comp. 1 Peter 2:6-8) justly perceives in the passages prophecies of the Messiah (as do also the Rabbins), and, in connection with the Messianic character, of all the glory and triumph of the theocracy, the fulfiller of which is the Messiah. ὁ πιστ. ἐπ. αὐτῷ] he who relies on Him, in the Messianic fulfilment: he who believes on Christ. Comp. Romans 10:11; 1 Timothy 1:16; 1 Peter 2:6; Luke 24:25. Christ, the object of faith, is conceived of as He to whom faith adheres as its foundation (comp. Bernhardy, p. 250); there is therefore no need of the circumlocution: “fidem in Deo ponit Christo fretus” (van Hengel). See also on Matthew 27:42, and comp. ἐλπίζειν ἐπί, Romans 15:12. We may add that πᾶς, if it were the genuine reading, would not have the emphasis; but the latter lies upon ὁ πιστεύων, as the opposite of προσκόπτειν. καταισχυνθήσεται] The LXX. have this verb (καταισχυνθῇ), apparently deviating from the original text, Isaiah 28:16, where probably they have merely given an inaccurate translation of יחיש, according to the approximate sense, and have not adopted another reading, namely יביש (Reiche, Olshausen, Hofmann). In the sense of the Messianic fulfilment of the saying, “he will not be put to shame” means, “he will not forfeit the Messianic salvation.” Comp. on Romans 5:5. REMARK. The contents of Romans 9:6-29, as they have been unfolded by pure exegesis, certainly exclude, when taken in and by themselves, the idea of a decree of God conditioned by human moral self-activity, as indeed God’s absolute activity, taken as such by itself, cannot depend on that of the individual. On the other hand, a fatalistic determinism, the “tremendum mysterium” of Calvin, which, following the precedent of Augustine, robs man of his self-determination and free personal attitude towards salvation, and makes him the passive object of divine sovereign will, may just as little be derived as a Pauline doctrine from our passage. It cannot be so, because our passage is not to be considered as detached from the following (Romans 9:30-33, chap. Romans 10:11); and because, generally, the countless exhortations of the apostle to obedience of faith, to stedfastness of faith and Christian virtue, as well as all his admonitions on the possibility of losing salvation, and his warnings against falling from grace, are just so many evidences against that view, which puts aside the divine will of love, and does away the essence of human morality and responsibility. See also, against the Calvinistic exposition, Beyschlag, p. 2 ff. If we should assume, with Reiche and Köllner, Fritzsche and Krehl, that Paul, in his dialectic ardour, has allowed himself to be carried away into self-contradiction, we should thus have a self-contradiction so palpable, and yet so extremely grave and dangerous in a religious and ethical aspect, making the means of grace illusory, and striking so heavily at the Christian moral idea of divine holiness and of human freedom,—that we should least of all suppose this very apostle to be capable of it; for, on the one hand, his penetration and his dialectic ability well might, just as, on the other hand, his apostolic illumination in particular, and the clearness and depth of his own moral experience must, have guarded him against it. But this affords no justification of the practice which has been followed by those of anti-predestinarian views from the time of Origen and Chrysostom (see Luthardt, vom freien Willen, p. 14 ff.) until now (see especially Tholuck on Romans 9:16-18; Romans 9:20-22, and also Weiss, ib.; comp. Gerlach, letzte Dinge, 1869, p, 159), of importing into the clear and definite expressions of the apostle in this place, and reading between the lines, the moral self-determination and spontaneity of man as the correlate factor to the divine volition. On the contrary, a correct judgment of the deterministic propositions of Romans 9:15-23 lies in the middle between the admission, which is psychologically and morally impossible, of a self-contradiction, and the importation, which is exegetically impossible, of conceptions of which the apostolic expression is the stark opposite—somewhat as follows. Seeing that the mode of the concurrence, so necessary in the moral world, of the individual freedom and spontaneity of man on one side, and the absolute self-determination and universal efficiency of God on the other,—which latter, however, as such by no means lacks the immanent law of holiness (against the objection of Beyschlag, p. 20),—is incomprehensible by human reflection, so long, that is, as it does not pass out of the sphere of the Christian fundamental view into the unbiblical identity-sphere of the pantheistic view, in which indeed freedom has no place at all; as often as we treat only one of the two truths: “God is absolutely free and all-efficient,” and “Man has moral freedom, and is, in virtue of his proper self-determination and responsibility as liberum agens, the author of his salvation or perdition,” and carry it out in a consistent theory and therefore in a onesided method, we are compelled to speak in such a manner, that the other truth appears to be annulled. Only appears, however; for, in fact, all that takes place in this case is a temporary and conscious withdrawing of attention from the other. In the present instance Paul found himself in this case, and he expresses himself according to this mode of view, not merely in a passing reference, Romans 9:20-21 (Beyschlag), but in the whole reasoning of Romans 9:6-29. In opposition to the Jewish conceit of descent and of works, he desired to establish the free and absolute sovereign power of the divine will and action, and that the more decisively and exclusively, the less he would leave any ground for the arrogant illusion of the Jews, that God must be gracious to them. The apostle has here wholly taken his position on the absolute standpoint of the theory of pure dependence upon God, and that with all the boldness of clear consistency; but only until he has done justice to the polemical object which he has in view. He then returns (see Romans 9:30 ff.) from that abstraction to the human-moral standpoint of practice, so that he allows the claims of both modes of consideration to stand side by side, just as they exist side by side within the limits of human thought. The contemplation—which lies beyond these limits—of the metaphysical relation of essential interdependence between the two,—namely objectively divine, and subjectively human, freedom and activity of will,—necessarily remained outside and beyond his sphere of view; as he would have had no occasion at all in this place to enter upon this problem, seeing that it was incumbent upon him to crush the Jewish pretensions with the one side only of it—the absoluteness of God. The fact that, and the extent to which, the divine elective determination is nevertheless no “delectus militaris,” but is immanently regulated in God Himself by His holiness, and consequently also conditioned by moral conditions on the human side, does not enter into his consideration at all for the moment. It is introduced, however, in Romans 9:30 ff., when the onesided method of consideration temporarily pursued is counterbalanced, and the ground, which had been given up for a while in an apologetic interest to the doctrinal definition of an absolute decree, is again taken away. Comp. also Beck l. c., and Baur, neut. Theol. p. 182 ff. But when Beyschlag places chap. 9 under the point of view, that the discussion therein relates not to a decree, antecedent to time, for men’s everlasting salvation or perdition, but only to their adoption or non-adoption into the historical kingdom of God (thus into Christianity), and that of the Jews and Gentiles as the two groups of mankind, not of individual men, and when he finds the true key of exposition in this view; his idea cannot be justified by the simple exegesis of chap. 9, and without anticipating the contents of chap. 10 and 11; and the difficulty in principle, which is involved in the entirely free self-determination of the divine will, remains—while it is transferred to the sphere of the action of God in the historical government of the world—even thus unremoved. Romans 9:33. Yet paradoxical as this may seem, it agrees with the words of Scripture. The quotation is a mixture of Isaiah 28:16; Isaiah 8:14 : and it is interesting to remark that the same passages are quoted in conjunction, though they are not mixed as here, in 1 Peter 2:6-8. The original reference of them is not exactly Messianic. The stone laid in Zion (Isaiah 28:16) is indeed interpreted by Delitzsch of the kingdom of promise as identified with its Sovereign Head, but the stone of stumbling (Isaiah 8:14) is unequivocally God Himself: all who do not give Him honour are broken against His government as on a stone, or caught in it as in a snare. Paul inserts ἐπʼ αὐτῷ after ὁ πιστεύων (as Peter also does), and applies the figure of the stone in both cases to Christ, and to the contrary relations which men may assume to Him. Some stumble over Him (as the Jews, for the reasons just given); others build on Him and find Him a sure foundation, or (without a figure) put their trust in Him and are not put to shame. Cf. Psalm 118:22, Matthew 21:42, 1 Corinthians 3:11, Acts 4:12, Ephesians 2:20. 33. Behold, &c.] The quotation is a combination of Isaiah 8:14; Isaiah 28:16, and is closely after the Heb., but widely differs from the LXX. of Romans 8:14. Both passages (q. v.) refer to the great Promise, which was proposed to Israel of old as a better ground of trust than earthly policy or religious formalism, but was rejected by the worldly majority. Here, as so often, St Paul is led to see in a promise which had a present meaning for Isaiah’s time, a revelation of truth for the whole history of Israel in relation to Him who is the innermost theme of all Scripture prophecy. In such cases the question “what did the Prophet intend?” is only subordinate to “what did his Inspirer intend?”—In the Speaker’s Commentary, on Isaiah 28, the paraphrase of the eminent Rabbi Rashi is quoted: “Behold I have established a King, the Messiah, who shall be in Zion a stone of proof.” a stumblingstone and rock of offence] i.e. Christ, as the Object of humble and absolute confidence and hope. Cp. Psalm 118:22; Matthew 21:42; 1 Corinthians 1:23; Galatians 5:11; 1 Peter 2:6-8.—“Offence:”—in its antique sense of an obstacle at which the foot trips. shall not be ashamed] So too LXX. of Isaiah 28:16. The Heb. has “shall not make haste.” The idea is the same in both; to “make haste” was to be in the hurry of fear, as when a refuge breaks down before a foe; and so to be “ashamed of,” or bitterly disappointed in, the refuge. In this prophetic passage St Paul is led to find (1) a prediction of Israel’s stumbling at the truth of Christ our Justification, and thus to re-assure minds disquieted by the sight of Israel’s unbelief; (2) a proclamation of Faith (reposed on Christ) as the means of salvation. See below, Romans 10:11. Romans 9:33. Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος, καὶ πέτραν σκανδάλου· καὶ πᾶς ὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται) LXX., Isaiah 28:16, ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολντελῆ, ἐκλεκτὸν, ἀκρογωνιᾶιον, ἔντιμον εἰς τὰ θεμέλια αὐτῶν, καὶ ὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθῇ ἐμβαλῶ εἰς τὰ θεμέλια Σιὼον λίθον πολντελῆ, ἐκλεκτὸν, ἀκρογωνιᾶιον, ἔντιμον εἰς τὰ θεμέλια αὐτῶν, καὶ ὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθῇ, Isaiah 8:14. καἰ οὐχ ὠς λίθου προσκόμματι συναντῆσεσθε, οὐδὲ ὡς πέτρας πτώματι. Such a one will not be made ashamed, and so will obtain glory; comp. ch. Romans 5:2; Romans 5:5. This denotes eternal life, Isaiah 45:17. Romans 9:33Offense (σκανδάλου) See on Matthew 5:29; see on Matthew 16:23. Shall not be ashamed (οὐ καταισχυνθήσεται) The Hebrew in Isaiah 28:16 is, shall not make haste, or flee hastily. The quotation combines Isaiah 8:4 and Isaiah 28:16. Links Romans 9:33 InterlinearRomans 9:33 Parallel Texts Romans 9:33 NIV Romans 9:33 NLT Romans 9:33 ESV Romans 9:33 NASB Romans 9:33 KJV Romans 9:33 Bible Apps Romans 9:33 Parallel Romans 9:33 Biblia Paralela Romans 9:33 Chinese Bible Romans 9:33 French Bible Romans 9:33 German Bible Bible Hub |