Israel's Rejection

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 (A)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(A)—I am not lying; my conscience is testifying to me with the Holy Spirit(a)

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 (B)I could (a)wish that I myself were (C)accursed, separated from Christ for the sake of my brethren, my kinsmen (D)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 almost wish(B) to be cursed(C) and cut off(b) from the Messiah for the benefit of my brothers, my own flesh and blood.

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 (E)Israelites, to whom belongs (F)the adoption as sons, and (G)the glory and (H)the covenants and (I)the giving of the Law and (J)the temple service and (K)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,(D) and to them belong the adoption,(E) the glory,(F) the covenants,(G) the giving of the law,(H) the temple service,(I) and the promises.(J)

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 (L)the fathers, and (M)from whom is (b)the Christ according to the flesh, (N)who is over all, (O)God (P)blessed (c)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 ancestors are theirs,(K) and from them, by physical descent,(c) came the Messiah,(L) who is God(M) over all,(N) praised forever.(d)(O) 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.

God's Gracious Election Of Israel

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 But it is not as though (Q)the word of God has failed. (R)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.(P) For not all who are descended from Israel are Israel.(Q)

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 nor are they all children (S)because they are Abraham’s (d)descendants, but: “(e)(T)through Isaac your (f)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.(e)(R) On the contrary, your offspring will be traced(f) through Isaac.(S)(g)

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, it is not the children of the flesh who are (U)children of God, but the (V)children of the promise are regarded as (g)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(h) who are God’s children,(T) but the children of the promise(U) are considered to be the offspring.

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: “(W)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.(V)(i)

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 (X)And not only this, but there was (Y)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,(W) but also Rebekah received a promise when she became pregnant(j)(X) by one man, our ancestor 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 For though her sons had not been born yet or done anything good or bad, so that God’s purpose according to election might stand—(Y)

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 to her, “(AA)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.(Z)(k)

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 Just as it is written, “(AB)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: I have loved Jacob, but I have hated Esau.(AA)(l)

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

God's Sovereign Choice To Show Mercy

14 What shall we say then? Is God guilty of wrongdoing? Certainly not!

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

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

14 What should we say then?(AB) Is there injustice with God?(AC) Absolutely not!(AD)

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 says to Moses, “(AF)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 mercyto whom I will show mercy,and I will have compassionon whom I will have compassion.(AE)(m)

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 does not depend on the man who wills or the man who (AG)runs, but on (AH)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(n)(AF) but on God who shows mercy.(AG)

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 says to Pharaoh, “(AI)For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed (k)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:I raised you up for this reasonso that I may display My power in youand that My name may be proclaimed in all the earth.(AH)(o)

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 So then He has mercy on whom He desires, and He (AJ)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 those He wants to, and He hardens those He wants to harden.(AI)

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

God's Anger And Mercy

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 (AK)You will say to me then, “(AL)Why does He still find fault? For (AM)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,(AJ) therefore, “Why then does He still find fault?(AK) For who can resist His will?”(AL)

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 On the contrary, who are you, (AN)O man, who (AO)answers back to God? (AP)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, a mere man, to talk back to God?(AM) Will what is formed say to the one who formed it, “Why did you make me like this?”(AN)

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 Or does not the potter have a right over the clay, to make from the same lump one vessel (l)for honorable use and another (m)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 the clay,(AO) 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.

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 (n)What if God, although willing to demonstrate His wrath and to make His power known, endured with much (AQ)patience vessels of wrath (AR)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(AP) objects of wrath ready for destruction?(AQ)

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 He did so to make known (AS)the riches of His glory upon (AT)vessels of mercy, which He (AU)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(AR) on objects of mercy(AS) that He prepared beforehand for glory(AT)

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 also (AV)called, (AW)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, the ones He also called,(AU) not only from the Jews but also from the Gentiles?(AV)

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

God Chose People Who Are Not Jewish

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 says also in Hosea,(AX)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.(AW)(p)

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 (AY)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 (AZ)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.(AX)(q)

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 Isaiah cries out concerning Israel, “(BA)Though the number of the sons of Israel be (BB)like the sand of the sea, it is (BC)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 sonsis like the sand of the sea,(AY)only the remnant will be saved;(AZ)

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 (BD)for the Lord will execute His word on the earth, (o)thoroughly and (p)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 sentencecompletely and decisively on the earth.(r)(BA)(s)

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 just as Isaiah foretold,(BE)Unless (BF)the Lord of (q)Sabaoth had left to us a (r)posterity,(BG)We would have become like Sodom, and would have (s)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(t) had not left us offspring,(BB)we would have become like Sodom,and we would have been made like Gomorrah.(BC)(u)

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."

Israel's Present State

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 (BH)What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even (BI)the righteousness which is (t)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?(BD) Gentiles, who did not pursue righteousness, have obtained righteousness—namely the righteousness that comes from faith.(BE)

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, (BJ)pursuing a law of righteousness, did not (BK)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,(BF) has not achieved the righteousness of the law.(v)(BG)

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 Why? Because they did not pursue it (u)by faith, but as though it were (v)by works. They stumbled over (BL)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.(w) They stumbled over the stumbling stone.(BH)

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 just as it is written,(BM)Behold, I lay in Zion (BN)a stone of stumbling and a rock of offense,(BO)And he who believes in Him (BP)will not be (w)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 overand a rock to trip over,yet the one who believes on Him(BI)will not be put to shame.(BJ)(x)

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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