Parallel Bible results for Romans 9

The Complete Jewish Bible

New International Version

Romans 9

CJB 1 I am speaking the truth - as one who belongs to the Messiah, I do not lie; and also bearing witness is my conscience, governed by the Ruach HaKodesh: NIV 1 I speak the truth in Christ--I am not lying, my conscience confirms it in the Holy Spirit-- CJB 2 my grief is so great, the pain in my heart so constant, NIV 2 I have great sorrow and unceasing anguish in my heart. CJB 3 that I could wish myself actually under God's curse and separated from the Messiah, if it would help my brothers, my own flesh and blood, NIV 3 For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, CJB 4 the people of Isra'el! They were made God's children, the Sh'khinah has been with them, the covenants are theirs, likewise the giving of the Torah, the Temple service and the promises; NIV 4 the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. CJB 5 the Patriarchs are theirs; and from them, as far as his physical descent is concerned, came the Messiah, who is over all. Praised be ADONAI for ever! Amen. NIV 5 Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen. CJB 6 But the present condition of Isra'el does not mean that the Word of God has failed. For not everyone from Isra'el is truly part of Isra'el; NIV 6 It is not as though God's word had failed. For not all who are descended from Israel are Israel. CJB 7 indeed, not all the descendants are seed of Avraham; rather, "What is to be called your 'seed' will be in Yitz'chak." NIV 7 Nor because they are his descendants are they all Abraham's children. On the contrary, "It is through Isaac that your offspring will be reckoned." CJB 8 In other words, it is not the physical children who are children of God, but the children the promise refers to who are considered seed. NIV 8 In other words, it is not the natural children who are God's children, but it is the children of the promise who are regarded as Abraham's offspring. CJB 9 For this is what the promise said: "At the time set, I will come; and Sarah will have a son."z NIV 9 For this was how the promise was stated: "At the appointed time I will return, and Sarah will have a son." CJB 10 And even more to the point is the case of Rivkah; for both her children were conceived in a single act with Yitz'chak, our father; NIV 10 Not only that, but Rebekah's children had one and the same father, our father Isaac. CJB 11 and before they were born, before they had done anything at all, either good or bad (so that God's plan might remain a matter of his sovereign choice, not dependent on what they did, but on God, who does the calling), NIV 11 Yet, before the twins were born or had done anything good or bad--in order that God's purpose in election might stand: CJB 12 it was said to her, "The older will serve the younger."a NIV 12 not by works but by him who calls--she was told, "The older will serve the younger." CJB 13 This accords with where it is written, "Ya'akov I loved, but Esav I hated." NIV 13 Just as it is written: "Jacob I loved, but Esau I hated." CJB 14 So are we to say, "It is unjust for God to do this"? Heaven forbid! NIV 14 What then shall we say? Is God unjust? Not at all! CJB 15 For to Moshe he says, "I will have mercy on whom I have mercy, and I will pity whom I pity." NIV 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." CJB 16 Thus it doesn't depend on human desires or efforts, but on God, who has mercy. NIV 16 It does not, therefore, depend on man's desire or effort, but on God's mercy. CJB 17 For the Tanakh says to Pharaoh, "It is for this very reason that I raised you up, so that in connection with you I might demonstrate my power, so that my name might be known throughout the world." NIV 17 For the Scripture says to Pharaoh: "I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth." CJB 18 So then, he has mercy on whom he wants, and he hardens whom he wants. NIV 18 Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. CJB 19 But you will say to me, "Then why does he still find fault with us? After all, who resists his will?" NIV 19 One of you will say to me: "Then why does God still blame us? For who resists his will?" CJB 20 Who are you, a mere human being, to talk back to God? Will what is formed say to him who formed it, "Why did you make me this way?"e NIV 20 But who are you, O man, to talk back to God? "Shall what is formed say to him who formed it, 'Why did you make me like this?' " CJB 21 Or has the potter no right to make from a given lump of clay this pot for honorable use and that one for dishonorable? NIV 21 Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use? CJB 22 Now what if God, even though he was quite willing to demonstrate his anger and make known his power, patiently put up with people who deserved punishment and were ripe for destruction? NIV 22 What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath--prepared for destruction? CJB 23 What if he did this in order to make known the riches of his glory to those who are the objects of his mercy, whom he prepared in advance for glory - NIV 23 What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory-- CJB 24 that is, to us, whom he called not only from among the Jews but also from among the Gentiles? NIV 24 even us, whom he also called, not only from the Jews but also from the Gentiles? CJB 25 As indeed he says in Hoshea, "Those who were not my people I will call my people; her who was not loved I will call loved; NIV 25 As he says in Hosea: "I will call them 'my people' who are not my people; and I will call her 'my loved one' who is not my loved one," CJB 26 and in the very place where they were told, 'You are not my people,' there they will be called sons of the living God!" NIV 26 and, "It will happen that in the very place where it was said to them, 'You are not my people,' they will be called 'sons of the living God.' " CJB 27 But Yesha'yahu, referring to Isra'el, cries out, "Even if the number of people in Isra'el is as large as the number of grains of sand by the sea, only a remnant will be saved. NIV 27 Isaiah cries out concerning Israel: "Though the number of the Israelites be like the sand by the sea, only the remnant will be saved. CJB 28 For ADONAI will fulfill his word on the earth with certainty and without delay." NIV 28 For the Lord will carry out his sentence on earth with speed and finality." CJB 29 Also, as Yesha'yahu said earlier, "If ADONAI-Tzva'ot had not left us a seed, we would have become like S'dom, we would have resembled 'Amora." NIV 29 It is just as Isaiah said previously: "Unless the Lord Almighty had left us descendants, we would have become like Sodom, we would have been like Gomorrah." CJB 30 So, what are we to say? This: that Gentiles, even though they were not striving for righteousness, have obtained righteousness; but it is a righteousness grounded in trusting! NIV 30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; CJB 31 However, Isra'el, even though they kept pursuing a Torah that offers righteousness, did not reach what the Torah offers. NIV 31 but Israel, who pursued a law of righteousness, has not attained it. CJB 32 Why? Because they did not pursue righteousness as being grounded in trusting but as if it were grounded in doing legalistic works. They stumbled over the stone that makes people stumble.i NIV 32 Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the "stumbling stone." CJB 33 As the Tanakh puts it, "Look, I am laying in Tziyon a stone that will make people stumble, a rock that will trip them up. But he who rests his trust on it will not be humiliated." NIV 33 As it is written: "See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame."