1 I am telling the truth in Christ ??it is no lie, my conscience bears me out in the holy Spirit
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 when I say that I am in sore pain. I suffer endless anguish of 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 I could have wished myself accursed and banished from Christ for the sake of my brothers, my natural kinsmen;
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 for they are Israelites, theirs is the Sonship, the Glory, the covenants, the divine legislation, the Worship, and the promises;
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 the patriarchs are theirs, and theirs too (so far as natural descent goes) is the Christ. (Blessed for evermore be the God who is over all! Amen.)
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.
6 It is not, of course, as if God's word had failed! Far from it! 'Israel' does not mean everyone who belongs to Israel;
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 they are not all children of Abraham because they are descended from Abraham. No, it is through Isaac that your offspring shall be reckoned ??8 meaning that instead of God's children being the children born to him by natural descent, it is the children of the Promise who are reckoned as his true offspring.
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 For when God said, I will come about this time and Sara shall have a son, that was a word of promise.
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 And further, when Rebecca became pregnant by our father Isaac, though one man was the father of both children,
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 though the children were still unborn and had done nothing either good or bad (to confirm the divine purpose in election which depends upon the call of God, not on anything man does),
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 she was told that the elder will serve the younger.
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
15 You see, it is not a question of human will or effort but of the divine mercy.
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 Why, scripture says to Pharaoh, It was for this that I raised you up, to display my power in you, and to spread news of my name over all the earth.
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 Therefore, God's choice does not depend on a person's will or effort, but on God himself, who shows mercy.
17 Thus God has mercy on anyone just as he pleases, and he makes anyone stubborn just as he pleases.
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."
19 But who are you, my man, to speak back to God? Is something a man has moulded to ask him who has moulded it, "Why did you make me like this?"
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 What! has the potter no right over the clay? Has he no right to make out of the same lump one vessel for a noble purpose and another for a menial?
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 What if God, though desirous to display his anger and show his might, has tolerated most patiently the objects of his anger, ripe and ready to be destroyed?
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 he means to show the wealth that lies in his glory for the objects of his mercy, whom he has made ready beforehand to receive glory ??24 that is, for us whom he has called from among the Gentiles as well as the Jews?
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 As indeed he says in Hosea, Those who were no people of mine, I will call 'my People,' and her 'beloved' who was not beloved;
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
25 And Isaiah exclaims, with regard to Israel, Though the number of the sons of Israel be like the sand of the sea, only a remnant of them shall be saved;
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 for the Lord will carry out his sentence on earth with rigour and despatch.
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 Indeed, as Isaiah foretold, Had not the Lord of hosts left us with some descendants, we would have fared like Sodom, we would have been like Gomorra.
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 What are we to conclude, then? That Gentiles who never aimed at righteousness have attained righteousness, that is, righteousness by faith;
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 whereas Israel who did aim at the law of righteousness have failed to reach that law.
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."
30 And why? Simply because Israel has relied not on faith but on what they could do. They have stumbled over the stone that makes men stumble ??33 as it is written, Here I lay a stone in Sion that will make men stumble, even a rock to trip them up; but he who believes in Him will never be disappointed.
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.
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