Parallel Bible results for Romans 9

Weymouth New Testament

New International Version

Romans 9

WNT 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-- NIV 1 I speak the truth in Christ--I am not lying, my conscience confirms it in the Holy Spirit-- WNT 2 when I declare that I have deep grief and unceasing anguish of heart. NIV 2 I have great sorrow and unceasing anguish in my heart. WNT 3 For I could pray to be accursed from Christ on behalf of my brethren, my human kinsfolk--for such the Israelites are. 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, WNT 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. 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. WNT 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. NIV 5 Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen. WNT 6 Not however that God's word has failed; for all who have sprung from Israel do not count as Israel, NIV 6 It is not as though God's word had failed. For not all who are descended from Israel are Israel. WNT 7 nor because they are Abraham's true children. But the promise was "Through Isaac shall your posterity be reckoned." 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." WNT 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. 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. WNT 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." NIV 9 For this was how the promise was stated: "At the appointed time I will return, and Sarah will have a son." WNT 10 Nor is that all: later on there was Rebecca too. She was soon to bear two children to her husband, our forefather Isaac-- NIV 10 Not only that, but Rebekah's children had one and the same father, our father Isaac. WNT 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, 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: WNT 12 "The elder of them will be bondservant to the younger." NIV 12 not by works but by him who calls--she was told, "The older will serve the younger." WNT 13 This agrees with the other Scripture which says, "Jacob I have loved, but Esau I have hated." NIV 13 Just as it is written: "Jacob I loved, but Esau I hated." WNT 14 What then are we to infer? That there is injustice in God? NIV 14 What then shall we say? Is God unjust? Not at all! WNT 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." 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." WNT 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, NIV 16 It does not, therefore, depend on man's desire or effort, but on God's mercy. WNT 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." 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." WNT 18 This is a proof that wherever He chooses He shows mercy, and wherever he chooses He hardens the heart. NIV 18 Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. WNT 19 "Why then does God still find fault?" you will ask; "for who is resisting His will?" NIV 19 One of you will say to me: "Then why does God still blame us? For who resists his will?" WNT 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?" 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?' " WNT 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? 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? WNT 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, 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? WNT 23 in order to make known His infinite goodness towards the subjects of His mercy whom He has prepared beforehand 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-- WNT 24 even towards us whom He has 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? WNT 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. 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," WNT 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." 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.' " WNT 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; 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. WNT 28 for the Lord will hold a reckoning upon the earth, making it efficacious and brief." NIV 28 For the Lord will carry out his sentence on earth with speed and finality." WNT 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." 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." WNT 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; NIV 30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; WNT 31 while the descendants of Israel, who were in pursuit of a Law that could give righteousness, have not arrived at one. NIV 31 but Israel, who pursued a law of righteousness, has not attained it. WNT 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; NIV 32 Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the "stumbling stone." WNT 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." 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."