1 I am telling you the truth as a Christian man--it is no falsehood, for my conscience enlightened, as it is, by the Holy Spirit adds its testimony to mine--
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 declare that I have deep grief and unceasing 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 For I could pray to be accursed from Christ on behalf of my brethren, my human kinsfolk--for such the Israelites are.
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 To them belongs recognition as God's sons, and they have His glorious Presence and the Covenants, and the giving of the Law, and the Temple service, and the ancient 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 To them the Patriarchs belong, and from them in respect of His human lineage came the Christ, who is exalted above all, God blessed throughout the Ages. 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 Not however that God's word has failed; for all who have sprung from Israel do not count as 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 nor because they are Abraham's true children. But the promise was "Through Isaac shall your posterity be reckoned."
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 In other words, it is not the children by natural descent who count as God's children, but the children made such by the promise are regarded as Abraham's posterity.
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 the words are the language of promise and run thus, "About this time next year 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 Nor is that all: later on there was Rebecca too. She was soon to bear two children to her husband, 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 and even then, though they were not then born and had not done anything either good or evil, yet in order that God's electing purpose might not be frustrated, based, as it was, not on their actions but on the will of Him who called them, she was told,
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 No, indeed; the solution is found in His words to Moses, "Wherever I show mercy it shall be nothing but mercy, and wherever I show compassion it shall be simply compassion."
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 And from this we learn that everything is dependent not on man's will or endeavour, but upon God who has mercy. For the Scripture said to Pharaoh,
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 "It is for this very purpose that I have lifted you so high--that I may make manifest in you My power, and that My name may be proclaimed far and wide in all the earth."
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 "Why then does God still find fault?" you will ask; "for who is resisting 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 Nay, but who are you, a mere man, that you should cavil against GOD? Shall the thing moulded say to him who moulded it, "Why have you made me thus?"
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 has not the potter rightful power over the clay to make out of the same lump one vessel for more honourable and another for less honourable uses?
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 And what if God, while choosing to make manifest the terrors of His anger and to show what is possible with Him, has yet borne with long-forbearing patience with the subjects of His anger who stand ready for destruction,
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 in order to make known His infinite goodness towards the subjects of His mercy whom He has prepared beforehand for glory,
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 So also in Hosea He says, "I will call that nation My People which was not My People, and I will call her beloved who was not beloved.
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 And in the place where it was said to them, 'No people of Mine are you,' there shall they be called sons of the everliving 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 cries aloud concerning Israel, "Though the number of the sons of Israel be like the sands of the sea, only a remnant of them shall 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 hold a reckoning upon the earth, making it efficacious and brief."
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 Even as Isaiah says in an earlier place, "Were it not that the Lord, the God of Hosts, had left us some few descendants, we should have become like Sodom, and have come to resemble Gomorrah."
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 To what conclusion does this bring us? Why, that the Gentiles, who were not in pursuit of righteousness, have overtaken it--a righteousness, however, which arises from faith;
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 while the descendants of Israel, who were in pursuit of a Law that could give righteousness, have not arrived at one.
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 And why? Because they were pursuing a righteousness which should arise not from faith, but from what they regarded as merit. They stuck their foot against the stone which lay in their way;
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 in agreement with the statement of Scripture, "See, I am placing on Mount Zion a stone for people to stumble at, and a rock for them to trip over, and yet he whose faith rests upon it shall never have reason to feel ashamed."
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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