Parallel Bible results for "romans 9"

Romans 9

The Bible in Basic English BBE

1 I say what is true in Christ, and not what is false, my mind giving witness with me in the Holy Spirit,

2 That I am full of sorrow and pain without end.

3 For I have a desire to take on myself the curse for my brothers, my family in the flesh:

4 Who are Israelites: who have the place of sons, and the glory, and the agreements with God, and the giving of the law, and the worship, and the hope offered by God:

5 Whose are the fathers, and of whom came Christ in the flesh, who is over all, God, to whom be blessing for ever. So be it.

6 But it is not as if the word of God was without effect. For they are not all Israel, who are of Israel:

7 And they are not all children because they are the seed of Abraham; but, In Isaac will your seed be named.

8 That is, it is not the children of the flesh, but the children of God's undertaking, who are named as the seed.

9 For this is the word of God's undertaking, At this time will I come, and Sarah will have a son.

10 And not only so, but Rebecca being about to have a child by our father Isaac--

11 Before the children had come into existence, or had done anything good or bad, in order that God's purpose and his selection might be effected, not by works, but by him whose purpose it is,

12 It was said to her, The older will be the servant of the younger.

13 Even as it is said, I had love for Jacob, but for Esau I had hate.

14 What may we say then? is God not upright? let it not be said.

15 For he says to Moses, I will have mercy on whom I will have mercy, and pity on whom I will have pity.

16 So then, it is not by the desire or by the attempt of man, but by the mercy of God.

17 For the holy Writings say to Pharaoh, For this same purpose did I put you on high, so that I might make my power seen in you, and that there might be knowledge of my name through all the earth.

18 So then, at his pleasure he has mercy on a man, and at his pleasure he makes the heart hard.

19 But you will say to me, Why does he still make us responsible? who is able to go against his purpose?

20 But, O man, who are you, to make answer against God? May the thing which is made say to him who made it, Why did you make me so?

21 Or has not the potter the right to make out of one part of his earth a vessel for honour, and out of another a vessel for shame?

22 What if God, desiring to let his wrath and his power be seen, for a long time put up with the vessels of wrath which were ready for destruction:

23 And to make clear the wealth of his glory to vessels of mercy, which he had before made ready for glory,

24 Even us, who were marked out by him, not only from the Jews, but from the Gentiles?

25 As he says in Hosea, They will be named my people who were not my people, and she will be loved who was not loved.

26 And in the place where it was said to them, You are not my people, there they will be named the sons of the living God.

27 And Isaiah says about Israel, Even if the number of the children of Israel is as the sand of the sea, only a small part will get salvation:

28 For the Lord will give effect to his word on the earth, putting an end to it and cutting it short.

29 And, as Isaiah had said before, If the Lord of armies had not given us a seed, we would have been like Sodom and Gomorrah.

30 What then may we say? That the nations who did not go after righteousness have got righteousness, even the righteousness which is of faith:

31 But Israel, going after a law of righteousness, did not get it.

32 Why? Because they were not searching for it by faith, but by works. They came up against the stone which was in the way;

33 As it is said, See, I am putting in Zion a stone causing a fall, and a rock in the way: but he who has faith in him will not be put to shame.

Orthodox Jewish Bible OJB

1 I speak HaEmes in Moshiach, I do not speak sheker, my matzpun (conscience) bearing me eidus (witness) in the Ruach HaKodesh,

2 That there is great agmat nefesh to me and unceasing anguish in my heart.

3 For I could wish that my neshamah be put under cherem (ban of destruction), under Churban, and Onesh Gehinnom, cut off from Moshiach for the sake of my achim, my own kinsmen, my people and flesh and blood relatives,

4 In as much as they are Bnei Yisroel: theirs is the Mishpat HaBanim Adoption, the Ma’amad HaBanim Standing as Sons, and the Kavod (glory) and the Shechinah (glorious presence of G-d) and the Beritot (covenants), the Torah, the Avodas Kodesh (worship) and the Havtachot (promises);

5 Theirs are the Avot (the Patriarchs), and from them came, in so far as his humanity is concerned, Rebbe, Melech HaMoshiach, al hakol hu HaElohim mam’vorach l’Olam va’ed. Omein.

6 But it is not as though the Dvar Hashem has failed. For not all those descended from Yisroel are truly redeemed Yisroel (of the eschatological Geulah Redemption).

7 Nor is it as though all the banim of K’lal Yisroel are the ZERA of Avraham Avinu, but (as it is written) BEYITZCHAK YIKARE L’CHA ZERA ("In Yitzchak shall your seed be called, named, summoned" BERESHIS 21:12).

8 That is, it is not the b’nei habasar (old humanity without hitkhadshut) who are the b’nei HaElohim (children of G-d) but the b’nei HaHavtachah (children of the promise) who are reckoned as ZERA (seed, children, including the right of the heir in relation to the father).

9 For this word is one of havtachah (promise): KA’ET SHOV ASHUV UL’SARAH BEN ("About this time I will come and Sarah shall have a son" BERESHIS 18:10,14).

10 Not only so, but also in the case of Rivkah (Isaac’s wife) who conceived by the one act of sexual intercourse with Yitzchak Avinu.

11 For when they were not yet born nor had they done anything tov or rah, in order that the etzah (wisdom) of the tochnit Hashem (purposeful and willed plan of G-d Ro 8:28) should stand in terms of bechirah (divine election, selection, choosing),

12 Not from Ma’asim (Works) but from the One who makes the kri’ah (divine summons, call), it was said to her, RAV YA’AVOD TZA’IR ("the elder will serve the younger" BERESHIS 25:23),

13 As it is written, VA’OHAV ES YA’AKOV V’ES ESAV SANEITI ("Ya’akov have I loved, but Esau have I hated" MALACHI 1:2-3).

14 What then shall we say? There is no avla (injustice) with G-d, is there? Chas v’shalom!

15 For to Moshe Rabbeinu Hashem says, V’CHANNOTI ES ASHER ACHON V’RICHAMETTI ES ASHER ARACHEM ("I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion" SHEMOT 33:19).

16 So then, it is not a matter of the one who wills or the one who runs. It is a matter of the YAD HASHEM HACHANINAH (the hand of the G-d of gracious, free mercy).

17 For the Kitvei Hakodesh says to Pharaoh, BA’AVUR ZOT HE’EMADTICHA BA’AVUR HAROTECHA ES KOCHI ULEMA’AN SAPER SHMI BECHOL HA’ARETZ ("For this purpose I raised you up, in order that I might demonstrate in you my power and in order that my Name might be proclaimed in all the earth" SHEMOT 9:16).

18 So then, to whom Hashem wills Hashem shows chaninah (mercy, free grace), but whom Hashem wills he hardens (that is, makes unresponsive or more mired down in KESHI (stubbornness, hardness)[DEVARIM 9:27].

19 You will say to me, “Then why does Hashem still find fault? For who has resisted His will?"

20 On the contrary, who are you, a human being, to answer back to G-d? VEYETZER AMAR LEYOTZRO ("Can the pot say to the potter" YESHAYAH 29:16), "Why have you made me thus?"

21 Or does the potter not have the right over the clay [YIRMEYAH 18:6] to make from the same lump one vessel for honorable use and another for dishonorable use?

22 But what if naniach (supposing) Hashem, willing to demonstrate His Charon Af Hashem (burning anger of G-d) and to make known His ko’ach (power)[1:18,16], put up with and endured with zitzfleisch (patience) vessels which are objects of G-d’s Charon Af (burning anger), objects made ready for Churban [9:3],

23 And in order that He might make known the wealth of His kavod (glory) on vessels which are objects of Hashem’s chaninah (mercy, free grace) which He prepared beforehand for kavod? [8:29-30]

24 By which I mean us, whom also He called, not only from the Yehudim but also from the non-Jews,

25 As it says in Hoshea, V’AMARTI L’LO AMMI AMI ATAH ("And I will call the ‘not my people’ my people" HOSHEA 2:25 [23]) and the ‘not loved’ loved;

26 "And it shall be in the place where it was said to them, ‘You are not my people,’ there they shall be called B’NEI EL CHAI ("sons of the living G-d—HOSHEA 2:1)"

27 Yeshayah proclaims concerning Yisroel, "Even if the number of the Bnei Yisroel are as the sand of the sea, only the She’erit (Remnant) will return (be saved),

28 For Hashem will complete and cut short and will perform His Word on the earth YESHAYAH 10:22-23.

29 And as Yeshayah said beforehand, "Except Adonoi Tzvaot had left us SARID KIM’AT ("some survivors" (Ro 9:7), we would have become like S’dom and we would have been the same as Amora" [YESHAYAH 1:9].

30 What then shall we say? That Goyim who do not pursue Tzedek (righteousness) have attained Tzedek which is Tzedek through emunah,

31 Whereas Yisroel pursuing a Tzedek (righteousness) based on the Torah (see Ga 3:12-13) did not arrive at that Torah?

32 Why so? Because it was not on the mekor (basis) of emunah but on the mekor (basis) of [zechus-earning] ma’asim (works 3:20,28; 4:2,6; 9:11-12). They have stumbled over the EVEN NEGEF ("Stone of Stumbling" Isa 8:14; 28:16),

33 As it is written "Hinei, I place in Tziyon a stone of stumbling and a rock of offense; and he who believes in Me shall not be put to shame" (Isa 8:14; 28:16).