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Parallel Bible results for Romans 9


New International Version

Romans 9

TYN 1 I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost NIV 1 I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit— TYN 2 that I have gret hevynes and continuall sorowe in my hert. NIV 2 I have great sorrow and unceasing anguish in my heart. TYN 3 For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe NIV 3 For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of my own race, TYN 4 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: NIV 4 the people of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. TYN 5 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. NIV 5 Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen. TYN 6 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: NIV 6 It is not as though God’s word had failed. For not all who are descended from Israel are Israel. TYN 7 nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called: 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.” TYN 8 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. NIV 8 In other words, it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring. TYN 9 For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne. NIV 9 For this was how the promise was stated: “At the appointed time I will return, and Sarah will have a son.” TYN 10 Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure father Isaac NIV 10 Not only that, but Rebekah’s children were conceived at the same time by our father Isaac. TYN 11 yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde 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: TYN 12 it was sayde vnto her not by the reason of workes but by grace of ye caller: the elder shall serve the yonger. NIV 12 not by works but by him who calls—she was told, “The older will serve the younger.” TYN 13 As it is written: Iacob he loved but Esau he hated. NIV 13 Just as it is written: “Jacob I loved, but Esau I hated.” TYN 14 What shall we saye then? is there eny vnrightewesses with God? God forbyd. NIV 14 What then shall we say? Is God unjust? Not at all! TYN 15 For he sayth to Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have copassion. 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.” TYN 16 So lieth it not then in a mans will or cunnynge but in ye mercye of god. NIV 16 It does not, therefore, depend on human desire or effort, but on God’s mercy. TYN 17 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. NIV 17 For 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.” TYN 18 So hath he mercye on whom he will and whom he will he maketh hearde herted. NIV 18 Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. TYN 19 Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will? NIV 19 One of you will say to me: “Then why does God still blame us? For who is able to resist his will?” TYN 20 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? NIV 20 But who are you, a human being, to talk back to God? “Shall what is formed say to the one who formed it, ‘Why did you make me like this?’ ” TYN 21 Hath not the potter power over the claye even of the same lompe to make one vessell vnto honoure and a nother vnto dishonoure? NIV 21 Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use? TYN 22 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 NIV 22 What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? TYN 23 that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie: 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— TYN 24 that is to saye vs which he called not of the Iewes only but also of ye gentyls. NIV 24 even us, whom he also called, not only from the Jews but also from the Gentiles? TYN 25 As he sayth in Osee: I will call them my people which were not my people: and her beloved which 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,” TYN 26 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. NIV 26 and, “In the very place where it was said to them, ‘You are not my people,’ there they will be called ‘children of the living God.’ ” TYN 27 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. 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. TYN 28 He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth. NIV 28 For the Lord will carry out his sentence on earth with speed and finality.” TYN 29 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. 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.” TYN 30 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. NIV 30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; TYN 31 But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes. NIV 31 but the people of Israel, who pursued the law as the way of righteousness, have not attained their goal. TYN 32 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. NIV 32 Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the stumbling stone. TYN 33 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. NIV 33 As it is written: “See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who believes in him will never be put to shame.”

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