Romans 9



Israel's Rejection

1 I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit,

1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

1 I speak the truth in Christ-I am not lying; my conscience is testifying to me with the Holy Spirit-

1 I am telling the truth because I belong to the Messiah I am not lying, and my conscience confirms it by means of the Holy Spirit.

1 I am speaking the truth in Christ. I am not lying; my conscience [enlightened and prompted] by the Holy Spirit bearing witness with me

2 that I have great sorrow and unceasing grief in my heart.

2 That I have great heaviness and continual sorrow in my heart.

2 that I have intense sorrow and continual anguish in my heart.

2 I have deep sorrow and unceasing anguish in my heart,

2 That I have bitter grief and incessant anguish in my heart.

3 For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh,

3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

3 For I could wish that I myself were cursed and cut off from the Messiah for the benefit of my brothers, my countrymen by physical descent.

3 for I could wish that I myself were condemned and cut off from the Messiah for the sake of my brothers, my own people,

3 For I could wish that I myself were accursed and cut off and banished from Christ for the sake of my brethren and instead of them, my natural kinsmen and my fellow countrymen.

4 who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises,

4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the temple service, and the promises.

4 who are Israelis. To them belong the adoption, the glory, the covenants, the giving of the Law, the worship, and the promises.

4 For they are Israelites, and to them belong God's adoption [as a nation] and the glorious Presence (Shekinah). With them were the special covenants made, to them was the Law given. To them [the temple] worship was revealed and [God's own] promises announced.

5 whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.

5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

5 The forefathers are theirs, and from them, by physical descent, came the Messiah, who is God over all, blessed forever. Amen.

5 To the Israelis belong the patriarchs, and from them, the Messiah descended, who is God over all, the one who is forever blessed. Amen.

5 To them belong the patriarchs, and as far as His natural descent was concerned, from them is the Christ, Who is exalted and supreme over all, God, blessed forever! Amen (so let it be).

God's Gracious Election Of Israel

6 But it is not as though the word of God has failed For they are not all Israel who are descended from Israel;

6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

6 But it is not as though the word of God has failed. For not all who are descended from Israel are Israel.

6 Now it is not as though the word of God has failed. For not all Israelis truly belong to Israel,

6 However, it is not as though God's Word had failed [coming to nothing]. For it is not everybody who is a descendant of Jacob (Israel) who belongs to [the true] Israel.

7 nor are they all children because they are Abraham's descendants, but: "THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED."

7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

7 Neither are they all children because they are Abraham's descendants. On the contrary, in Isaac your seed will be called.

7 and not all of Abraham's descendants are his true descendants. On the contrary, "It is through Isaac that descendants will be named for you."

7 And they are not all the children of Abraham because they are by blood his descendants. No, [the promise was] Your descendants will be called and counted through the line of Isaac [though Abraham had an older son].

8 That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.

8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

8 That is, it is not the children by physical descent who are God's children, but the children of the promise are considered seed.

8 That is, it is not merely the children born through natural descent who were regarded as God's children, but it is the children born through the promise who were regarded as descendants.

8 That is to say, it is not the children of the body [of Abraham] who are made God's children, but it is the offspring to whom the promise applies that shall be counted [as Abraham's true] descendants.

9 For this is the word of promise: "AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON."

9 For this is the word of promise, At this time will I come, and Sara shall have a son.

9 For this is the statement of the promise: At this time I will come, and Sarah will have a son.

9 For this is the language of the promise: "At this time I will return, and Sarah will have a son."

9 For this is what the promise said, About this time [next year] will I return and Sarah shall have a son.

10 And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac;

10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

10 And not only that, but also when Rebekah became pregnant by Isaac our forefather

10 Not only that, but Rebecca became pregnant by our ancestor Isaac.

10 And not only that, but this too: Rebecca conceived [two sons under exactly the same circumstances] by our forefather Isaac,

11 for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls,

11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

11 (for though they had not been born yet or done anything good or bad, so that God's purpose according to election might stand,

11 Yet before their children had been born or had done anything good or bad (so that God's plan of election might continue to operate

11 And the children were yet unborn and had so far done nothing either good or evil. Even so, in order further to carry out God's purpose of selection (election, choice), which depends not on works or what men can do, but on Him Who calls [them],

12 it was said to her, "THE OLDER WILL SERVE THE YOUNGER."

12 It was said unto her, The elder shall serve the younger.

12 not from works but from the One who calls) she was told: The older will serve the younger.

12 according to his calling and not by actions), Rebecca was told, "The older child will serve the younger one."

12 It was said to her that the elder [son] should serve the younger [son].

13 Just as it is written, "JACOB I LOVED, BUT ESAU I HATED."

13 As it is written, Jacob have I loved, but Esau have I hated.

13 As it is written: Jacob I have loved, but Esau I have hated.

13 So it is written, "Jacob I loved, but Esau I hated."

13 As it is written, Jacob have I loved, but Esau have I hated (held in relative disregard in comparison with My feeling for Jacob).

God's Sovereign Choice To Show Mercy

14 What shall we say then? There is no injustice with God, is there? May it never be!

14 What shall we say then? Is there unrighteousness with God? God forbid.

14 What should we say then? Is there injustice with God? Absolutely not!

14 What can we say, then? God is not unrighteous, is he? Of course not!

14 What shall we conclude then? Is there injustice upon God's part? Certainly not!

15 For He says to Moses, "I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION."

15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

15 For He tells Moses: I will show mercy to whom I show mercy, and I will have compassion on whom I have compassion.

15 For he says to Moses, "I will be merciful to the person I want to be merciful to, and I will be kind to the person I want to be kind to."

15 For He says to Moses, I will have mercy on whom I will have mercy and I will have compassion (pity) on whom I will have compassion.

16 So then it does not depend on the man who wills or the man who runs, but on God who has mercy.

16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

16 So then it does not depend on human will or effort, but on God who shows mercy.

16 Therefore, God's choice does not depend on a person's will or effort, but on God himself, who shows mercy.

16 So then [God's gift] is not a question of human will and human effort, but of God's mercy. [It depends not on one's own willingness nor on his strenuous exertion as in running a race, but on God's having mercy on him.]

17 For the Scripture says to Pharaoh, "FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE WHOLE EARTH."

17 For the scripture saith unto 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.

17 For the Scripture tells Pharaoh: For this reason I raised you up: so that I may display My power in you, and that My name may be proclaimed in all the earth.

17 For the Scripture says about Pharaoh, "I have raised you up for this very purpose, to demonstrate my power through you and that my name might be proclaimed in all the earth."

17 For the Scripture says to Pharaoh, I have raised you up for this very purpose of displaying My power in [dealing with] you, so that My name may be proclaimed the whole world over.

18 So then He has mercy on whom He desires, and He hardens whom He desires.

18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

18 So then, He shows mercy to whom He wills, and He hardens whom He wills.

18 Therefore, God has mercy on whomever he chooses, and he hardens the heart of whomever he chooses.

18 So then He has mercy on whomever He wills (chooses) and He hardens (makes stubborn and unyielding the heart of) whomever He wills.

God's Anger And Mercy

19 You will say to me then, "Why does He still find fault? For who resists His will?"

19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

19 You will say to me, therefore, "Why then does He still find fault? For who can resist His will?"

19 You may ask me, "Then why does God still find fault with anybody? For who can resist his will?"

19 You will say to me, Why then does He still find fault and blame us [for sinning]? For who can resist and withstand His will?

20 On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, "Why did you make me like this," will it?

20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

20 But who are you-anyone who talks back to God? Will what is formed say to the one who formed it, "Why did you make me like this?"

20 On the contrary, who are you mere man that you are to talk back to God? Can an object that was molded say to the one who molded it, "Why did you make me like this?"

20 But who are you, a mere man, to criticize and contradict and answer back to God? Will what is formed say to him that formed it, Why have you made me thus?

21 Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use?

21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

21 Or has the potter no right over His clay, to make from the same lump one piece of pottery for honor and another for dishonor?

21 A potter has the right to do what he wants to with his clay, doesn't he? He can make something for a special occasion or something for ordinary use from the same lump of clay.

21 Has the potter no right over the clay, to make out of the same mass (lump) one vessel for beauty and distinction and honorable use, and another for menial or ignoble and dishonorable use?

22 What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?

22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

22 And what if God, desiring to display His wrath and to make His power known, endured with much patience objects of wrath ready for destruction?

22 Now if God wants to demonstrate his wrath and reveal his power, can't he be extremely patient with the objects of his wrath that are made for destruction?

22 What if God, although fully intending to show [the awfulness of] His wrath and to make known His power and authority, has tolerated with much patience the vessels (objects) of [His] anger which are ripe for destruction?

23 And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory,

23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

23 And [what if] He did this to make known the riches of His glory on objects of mercy that He prepared beforehand for glory-

23 Can't he also reveal his glorious riches to the objects of his mercy that he has prepared ahead of time for glory

23 And [what if] He thus purposes to make known and show the wealth of His glory in [dealing with] the vessels (objects) of His mercy which He has prepared beforehand for glory,

24 even us, whom He also called, not from among Jews only, but also from among Gentiles.

24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

24 on us whom He also called, not only from the Jews but also from the Gentiles?

24 including us, whom he also called, not only from the Jews but from the gentiles as well?

24 Even including ourselves whom He has called, not only from among the Jews but also from among the Gentiles (heathen)?

God Chose People Who Are Not Jewish

25 As He says also in Hosea, "I WILL CALL THOSE WHO WERE NOT MY PEOPLE, 'MY PEOPLE,' AND HER WHO WAS NOT BELOVED, 'BELOVED.'"

25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

25 As He also says in Hosea: I will call "Not-My-People," "My-People," and she who is "Unloved," "Beloved."

25 As the Scripture says in Hosea, "Those who are not my people I will call my people, and the one who was not loved I will call my loved one.

25 Just as He says in Hosea, Those who were not My people I will call My people, and her who was not beloved [I will call] My beloved.

26 "AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, 'YOU ARE NOT MY PEOPLE,' THERE THEY SHALL BE CALLED SONS OF THE LIVING GOD."

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.

26 And it will be in the place where they were told, you are not My people, there they will be called sons of the living God.

26 In the very place where it was told them, "You are not my people,' they will be called children of the living God."

26 And it shall be that in the very place where it was said to them, You are not My people, they shall be called sons of the living God.

27 Isaiah cries out concerning Israel, "THOUGH THE NUMBER OF THE SONS OF ISRAEL BE LIKE THE SAND OF THE SEA, IT IS THE REMNANT THAT WILL BE SAVED;

27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

27 But Isaiah cries out concerning Israel: Though the number of Israel's sons is like the sand of the sea, only the remnant will be saved;

27 Isaiah also calls out concerning Israel, "Although the descendants of Israel are as numerous as the grains of sand on the seashore, only a few will be saved.

27 And Isaiah calls out (solemnly cries aloud) over Israel: Though the number of the sons of Israel be like the sand of the sea, only the remnant (a small part of them) will be saved [ from perdition, condemnation, judgment]!

28 FOR THE LORD WILL EXECUTE HIS WORD ON THE EARTH, THOROUGHLY AND QUICKLY."

28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

28 for the Lord will execute His sentence completely and decisively on the earth.

28 For the Lord will carry out his plan decisively, bringing it to completion on the earth."

28 For the Lord will execute His sentence upon the earth [He will conclude and close His account with men completely and without delay], rigorously cutting it short in His justice.

29 And just as Isaiah foretold, "UNLESS THE LORD OF SABAOTH HAD LEFT TO US A POSTERITY, WE WOULD HAVE BECOME LIKE SODOM, AND WOULD HAVE RESEMBLED GOMORRAH."

29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

29 And just as Isaiah predicted: If the Lord of Hosts had not left us a seed, we would have become like Sodom, and we would have been made like Gomorrah.

29 It is just as Isaiah predicted: "If the Lord of the Heavenly Armies had not left us some descendants, we would have become like Sodom and would have been compared to Gomorrah."

29 It is as Isaiah predicted, If the Lord of hosts had not left us a seed [from which to propagate descendants], we [Israel] would have fared like Sodom and have been made like Gomorrah.

Israel's Present State

30 What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith;

30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

30 What should we say then? Gentiles, who did not pursue righteousness, have obtained righteousness-namely the righteousness that comes from faith.

30 What can we say, then? Gentiles, who were not pursuing righteousness, have attained righteousness, a righteousness that comes through faith.

30 What shall we say then? That Gentiles who did not follow after righteousness [who did not seek salvation by right relationship to God] have attained it by faith [a righteousness imputed by God, based on and produced by faith],

31 but Israel, pursuing a law of righteousness, did not arrive at that law.

31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

31 But Israel, pursuing the law for righteousness, has not achieved the law.

31 But Israel, who pursued righteousness based on the Law, did not achieve the Law.

31 Whereas Israel, though ever in pursuit of a law [for the securing] of righteousness (right standing with God), actually did not succeed in fulfilling the Law.

32 Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone,

32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

32 Why is that? Because they did not pursue it by faith, but as if it were by works. They stumbled over the stumbling stone.

32 Why not? Because they did not pursue it on the basis of faith, but as if it were based on achievements. They stumbled over the stone that causes people to stumble.

32 For what reason? Because [they pursued it] not through faith, relying [instead] on the merit of their works [they did not depend on faith but on what they could do]. They have stumbled over the Stumbling Stone.

33 just as it is written, "BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED."

33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

33 As it is written: Look! I am putting a stone in Zion to stumble over, and a rock to trip over, yet the one who believes on Him will not be put to shame.

33 As it is written, "Look! I am placing a stone in Zion over which people will stumble a large rock that will make them fall and the one who believes in him will never be ashamed."

33 As it is written, Behold I am laying in Zion a Stone that will make men stumble, a Rock that will make them fall; but he who believes in Him [who adheres to, trusts in, and relies on Him] shall not be put to shame nor be disappointed in his expectations.



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