1 I am telling [you] the truth in Christ [i.e., since I am a Christian]; I am not lying. My conscience, [confirmed] by the Holy Spirit, supports my statements [as true],
1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
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.
2 that I have great sorrow and continual anguish in my heart.
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,
3 For I could wish that I, personally, were cut off from Christ [and lost] for the sake of my brothers, who are my physical relatives,
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 condemned and cut off from the Messiah for the sake of my brothers, my own people,
4 the Israelites. These people are God's adopted children; they have [experienced] His glorious presence; they have [received] His Agreements; they have been given the law of Moses; they possess the [Temple] service and the promises [of God].
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 who are Israelis. To them belong the adoption, the glory, the covenants, the giving of the Law, the worship, and the promises.
5 They are descended from our forefathers; they are the ones from whom Christ was born physically. He is God over everything [Note: Or this may be "God is over everything"] and should be praised forever! May it be so.
5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. 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.
6 But it is not as if the word of God [i.e., His promise to Israel] has failed [in its fulfillment]. For not all those descended from the Israelites are [truly] Israelites [i.e., God's people].
6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
6 Now it is not as though the word of God has failed. For not all Israelis truly belong to Israel,
7 Neither are all [Jewish] people children [of God], [simply] because they are Abraham's descendants. But [Gen. 21:12 says], "It is through Isaac that you [i.e., Abraham] will have descendants."
7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed 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."
8 This means that it is not the physical descendants [of Abraham] who are God's children, but it is the children [born] according to [God's] promise who are [Abraham's true] 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 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.
9 For these are the words of the promise [Gen. 18:10], "I [i.e., God] will come at the appointed time and Sarah will 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 language of the promise: "At this time I will return, and Sarah will have a son."
10 And that is not all, but Rebecca also conceived children by one man, our forefather Isaac.
10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
10 Not only that, but Rebecca became pregnant by our ancestor Isaac.
11 (OMITTED TEXT)
11 for though the twins were not yet born and had not done anything good or bad, so that (Z)God’s purpose according to His choice would (h)stand, not (i)because of works but (j)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 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
12 For even before the twins were born, and therefore had not done anything good or bad, Rebecca was told [Gen. 25:23], "The older one [i.e., Esau] will serve the younger one [i.e., Jacob]." This was so that God's purpose of choosing and calling [whomever He wanted to] might prevail, instead of [it depending on] what a person did.
12 It was said unto her, The elder shall serve the younger.
12 according to his calling and not by actions), Rebecca was told, "The older child will serve the younger one."
13 Just as it is written [Mal. 1:2-3], "I [i.e., God] loved Jacob, but hated Esau."
13 As it is written, Jacob have I loved, but Esau have I hated.
13 So it is written, "Jacob I loved, but Esau I hated."
14 What shall we say then? Is God guilty of wrongdoing? Certainly not!
14 What shall we say then? Is there unrighteousness with God? God forbid.
14 What can we say, then? God is not unrighteous, is he? Of course not!
15 For He said to Moses [Ex. 33:19], "I will show pity to whomever I want, and I will show mercy to whomever I want."
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 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."
16 So then, it does not depend on what a person wants or does, but on God, who shows pity [i.e., to whomever He wants].
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
16 Therefore, God's choice does not depend on a person's will or effort, but on God himself, who shows mercy.
17 For the Scripture said to Pharaoh [Ex. 9:16], "I raised you up [to be a ruler] for the very purpose of demonstrating my power in your life and that my name might be made known throughout the entire world."
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 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."
18 So then, God has pity on whomever He wants to, and He makes stubborn whomever He wants.
18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
18 Therefore, God has mercy on whomever he chooses, and he hardens the heart of whomever he chooses.
19 But you [i.e., probably an objecting Jew] will say to me, "Why does God still find fault [with people]? For who can [successfully] resist what God wants to do?"
19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
19 You may ask me, "Then why does God still find fault with anybody? For who can resist his will?"
20 But who [do you think] you are, [you mere] man, to [attempt a] reply to God? Will the object formed [i.e., a clay pot] say to the one who molded it "Why did you make me this way?"
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 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?"
21 Or, does not the potter have the right to make what he wants to out of the clay? Can he not make both a beautiful vase and a common pot out of the same lump [of clay]?
21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
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.
22 What if God [did] patiently put up with people who deserved His wrath and [who were] ready for destruction, even though He was willing to demonstrate His wrath and power?
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 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?
23 [What if He did this] in order to demonstrate His wealth of glory toward people who deserved His mercy, whom He had previously determined should receive [such special] honor?
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 Can't he also reveal his glorious riches to the objects of his mercy that he has prepared ahead of time for glory
24 We were these people, whom He called, not only from the Jews but also from the Gentiles.
24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
24 including us, whom he also called, not only from the Jews but from the gentiles as well?
25 God said this also, in Hosea [2:23], "I [i.e., God] will call those people mine who were not [previously] my people. And [I will call] her 'dearly loved' who was not [previously] loved."
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 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.
26 [Hosea 1:10 says], "And it will happen that in the very place where people were told, 'You people do not belong to me [i.e., God],' they will be called children 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 In the very place where it was told them, "You are not my people,' they will be called children of the living God."
27 And Isaiah declares about [the nation of] Israel [Isa. 10:22-23], "[Even] if the number of Israelites were [as many] as the grains of sand in the ocean, [still only] a small minority 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 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.
28 For the Lord will carry out His word in the world [i.e., He will require an accounting from the people] quickly and decisively."
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 carry out his plan decisively, bringing it to completion on the earth."
29 And, as Isaiah had said in a previous passage [1:9], "If the Lord of the [heavenly] armies [i.e., Almighty God] had not left us some descendants [i.e., a small minority], we would have become like Sodom; He would have made us like Gomorrah [i.e., destroyed]."
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 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."
30 What shall we say then? [Simply this]: That the Gentiles, who did not attempt to become right with God [by how they lived] were made right with God, and this was the result of their faith [in Christ].
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 can we say, then? Gentiles, who were not pursuing righteousness, have attained righteousness, a righteousness that comes through faith.
31 But the Israelites, who were attempting to become right with God by [conformity to] the law of Moses, never achieved [this righteousness] by that law.
31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
31 But Israel, who pursued righteousness based on the Law, did not achieve the Law.
32 Why? Because they did not [attempt to do it] by faith [in Him], but by trying to fulfill all the requirements [of the law]. So, they stumbled over "the stumbling stone," [i.e., the Jews refused to become obedient to Christ. See I Pet. 2:6-8].
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 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.
33 Even as it is written [Ex. 28:16], "Look, I am placing a stone in the city of Zion that people will stumble over and a rock on which they will trip and fall. But the person who believes in Him will not be put to shame [i.e., he will never have unforgiven sin brought up against him]."
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 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."
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