New Living Translation NLT
Tyndale TYN
1 With Christ as my witness, I speak with utter truthfulness. My conscience and the Holy Spirit confirm it.
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I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
2 My heart is filled with bitter sorrow and unending grief
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that I have gret hevynes and continuall sorowe in my hert.
3 for my people, my Jewish brothers and sisters. I would be willing to be forever cursed—cut off from Christ!—if that would save them.
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For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
4 They are the people of Israel, chosen to be God’s adopted children. God revealed his glory to them. He made covenants with them and gave them his law. He gave them the privilege of worshiping him and receiving his wonderful promises.
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which are the Israelites. To whom pertayneth the adopcion and the glorie and the covenauntes and the law that was geven and the service of God and the promyses:
5 Abraham, Isaac, and Jacob are their ancestors, and Christ himself was an Israelite as far as his human nature is concerned. And he is God, the one who rules over everything and is worthy of eternal praise! Amen.
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whose also are the fathers and they of whome (as concernynge the flesshe) Christ came which is God over all thinges blessed for ever Amen.
6 Well then, has God failed to fulfill his promise to Israel? No, for not all who are born into the nation of Israel are truly members of God’s people!
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I speake not these thinges as though the wordes of god had take none effecte. For they are not all Israelites which came of Israel:
7 Being descendants of Abraham doesn’t make them truly Abraham’s children. For the Scriptures say, “Isaac is the son through whom your descendants will be counted,” though Abraham had other children, too.
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nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called:
8 This means that Abraham’s physical descendants are not necessarily children of God. Only the children of the promise are considered to be Abraham’s children.
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that is to saye they which are the chyldren of the flesshe are not the chyldren of god. But the chyldren of promes are counted the seede.
9 For God had promised, “I will return about this time next year, and Sarah will have a son.”
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For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.
10 This son was our ancestor Isaac. When he married Rebekah, she gave birth to twins.
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Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure father Isaac
11 But before they were born, before they had done anything good or bad, she received a message from God. (This message shows that God chooses people according to his own purposes;
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yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde
12 he calls people, but not according to their good or bad works.) She was told, “Your older son will serve your younger son.”
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it was sayde vnto her not by the reason of workes but by grace of ye caller: the elder shall serve the yonger.
13 In the words of the Scriptures, “I loved Jacob, but I rejected Esau.”
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As it is written: Iacob he loved but Esau he hated.
14 Are we saying, then, that God was unfair? Of course not!
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What shall we saye then? is there eny vnrightewesses with God? God forbyd.
15 For God said to Moses, “I will show mercy to anyone I choose, and I will show compassion to anyone I choose.”
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For he sayth to Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have copassion.
16 So it is God who decides to show mercy. We can neither choose it nor work for it.
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So lieth it not then in a mans will or cunnynge but in ye mercye of god.
17 For the Scriptures say that God told Pharaoh, “I have appointed you for the very purpose of displaying my power in you and to spread my fame throughout the earth.”
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For the scripture sayth vnto Pharao: Even for this same purpose have I stered ye vp to shewe my power on ye and that my name myght be declared thorow out all the worlde.
18 So you see, God chooses to show mercy to some, and he chooses to harden the hearts of others so they refuse to listen.
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So hath he mercye on whom he will and whom he will he maketh hearde herted.
19 Well then, you might say, “Why does God blame people for not responding? Haven’t they simply done what he makes them do?”
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Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will?
20 No, don’t say that. Who are you, a mere human being, to argue with God? Should the thing that was created say to the one who created it, “Why have you made me like this?”
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But o man what arte thou which disputest with God? Shall the worke saye to the workeman: why hast thou made me on this fassion?
21 When a potter makes jars out of clay, doesn’t he have a right to use the same lump of clay to make one jar for decoration and another to throw garbage into?
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Hath not the potter power over the claye even of the same lompe to make one vessell vnto honoure and a nother vnto dishonoure?
22 In the same way, even though God has the right to show his anger and his power, he is very patient with those on whom his anger falls, who are destined for destruction.
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Even so God willynge to shewe his wrath and to make his power knowen suffered with longe pacience the vessels of wrath ordeyned to damnacion
23 He does this to make the riches of his glory shine even brighter on those to whom he shows mercy, who were prepared in advance for glory.
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that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
24 And we are among those whom he selected, both from the Jews and from the Gentiles.
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that is to saye vs which he called not of the Iewes only but also of ye gentyls.
25 Concerning the Gentiles, God says in the prophecy of Hosea, “Those who were not my people, I will now call my people. And I will love those whom I did not love before.”
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As he sayth in Osee: I will call them my people which were not my people: and her beloved which was not beloved.
26 And, “Then, at the place where they were told, ‘You are not my people,’ there they will be called ‘children of the living God.’”
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And it shall come to passe in the place where it was sayd vnto them ye are not my people: that there shalbe called the chyldren of the lyvynge God.
27 And concerning Israel, Isaiah the prophet cried out, “Though the people of Israel are as numerous as the sand of the seashore, only a remnant will be saved.
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But Esaias cryeth concernynge Israel though the nomber of the chyldren of Israel be as the sonde of the see yet shall a remnaut be saved.
28 For the LORD will carry out his sentence upon the earth quickly and with finality.”
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He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.
29 And Isaiah said the same thing in another place: “If the LORD of Heaven’s Armies had not spared a few of our children, we would have been wiped out like Sodom, destroyed like Gomorrah.”
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And as Esaias sayd before: Except the Lorde of sabaoth had left us seede we had bene made as Zodoma and had bene lykened to Gomorra.
30 What does all this mean? Even though the Gentiles were not trying to follow God’s standards, they were made right with God. And it was by faith that this took place.
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What shall we saye then? We saye that the gentyls which followed not rightewesnes have overtaken rightewesnes: I meane the rightewesnes which cometh of fayth.
31 But the people of Israel, who tried so hard to get right with God by keeping the law, never succeeded.
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But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.
32 Why not? Because they were trying to get right with God by keeping the law instead of by trusting in him. They stumbled over the great rock in their path.
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And wherfore? Because they sought it not by fath: but as it were by the workes of the lawe. For they have stombled at the stomblynge stone.
33 God warned them of this in the Scriptures when he said, “I am placing a stone in Jerusalem that makes people stumble, a rock that makes them fall. But anyone who trusts in him will never be disgraced.”
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As it is written: Beholde I put in Syon a stomblynge stone and a rocke which shall make men faule. And none yt beleve on him shalbe a shamed.
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