Romans Chapter 9
Other Translations
asv (asv) - eBible.org engASV USFM
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is not.
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For the good which I would I do not: but the evil which I would not, that I practise.
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But if what I would not, that I do, it is no more I that do it, but sin which dwelleth in me.
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I find then the law, that, to me who would do good, evil is present.
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For I delight in the law of God after the inward man:
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but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.
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Wretched man that I am! who shall deliver me out of the body of this death?
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I thank God through Jesus Christ our Lord. So then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of sin.
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There is therefore now no condemnation to them that are in Christ Jesus.
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For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.
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For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh:
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that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
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For they that are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
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For the mind of the flesh is death; but the mind of the Spirit is life and peace:
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because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be:
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and they that are in the flesh cannot please God.
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But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his.
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And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.
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But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you.
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So then, brethren, we are debtors, not to the flesh, to live after the flesh:
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for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live.
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For as many as are led by the Spirit of God, these are sons of God.
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For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father.
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The Spirit himself beareth witness with our spirit, that we are children of God:
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and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with
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him, that we may be also glorified with
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him.
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For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward.
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For the earnest expectation of the creation waiteth for the revealing of the sons of God.
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For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope
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that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.
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For we know that the whole creation groaneth and travaileth in pain together until now.
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And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for
darby (darby) - eBible.org Darby 1890 plaintext
1
I say [the] truth in Christ, I lie not, my conscience bearing witness with me in [the] Holy Spirit,
2
that I have great grief and uninterrupted pain in my heart,
3
for I have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh;
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who are Israelites; whose [is] the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises;
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whose [are] the fathers; and of whom, as according to flesh, [is] the Christ, who is over all,God blessed for ever. Amen.
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Not however as though the word ofGod had failed; for not all [are] Israel which [are] of Israel;
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nor because they are seed of Abraham [are] all children: but, In Isaac shall a seed be called to thee.
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That is, [they that are] the children of the flesh, these [are] not the children ofGod; but the children of the promise are reckoned as seed.
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For this word [is] of promise, According to this time I will come, and there shall be a son to Sarah.
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And not only [that], but Rebecca having conceived by one, Isaac our father,
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[the children] indeed being not yet born, or having done anything good or worthless (that the purpose ofGod according to election might abide, not of works, but of him that calls),
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it was said to her, The greater shall serve the less:
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according as it is written, I have loved Jacob, and I have hated Esau.
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What shall we say then? [Is there] unrighteousness withGod? Far be the thought.
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For he says to Moses, I will shew mercy to whom I will shew mercy, and I will feel compassion for whom I will feel compassion.
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So then [it is] not of him that wills, nor of him that runs, but ofGod that shews mercy.
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For the scripture says to Pharaoh, For this very thing I have raised thee up from amongst [men], that I might thus shew in thee my power, and so that my name should be declared in all the earth.
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So then, to whom he will he shews mercy, and whom he will he hardens.
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Thou wilt say to me then, Why does he yet find fault? for who resists his purpose?
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Aye, but thou, O man, who art thou that answerest again toGod? Shall the thing formed say to him that has formed it, Why hast thou made me thus?
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Or has not the potter authority over the clay, out of the same lump to make one vessel to honour, and another to dishonour?
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And ifGod, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction;
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and that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory,
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us, whom he has also called, not only from amongst [the] Jews, but also from amongst [the] nations?
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As he says also in Hosea, I will call not-my-people My people; and the-not-beloved Beloved.
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And it shall be, in the place where it was said to them, Ye [are] not my people, there shall they be called Sons of [the] livingGod.
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But Esaias cries concerning Israel, Should the number of the children of Israel be as the sand of the sea, the remnant shall be saved:
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for [he] is bringing the matter to an end, and [cutting [it] short in righteousness; because] a cutting short of the matter will [the] Lord accomplish upon the earth.
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And according as Esaias said before, Unless [the] Lord of hosts had left us a seed, we had been as Sodom, and made like even as Gomorrha.
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What then shall we say? That [they of the] nations, who did not follow after righteousness, have attained righteousness, but [the] righteousness that is on the principle of faith.
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But Israel, pursuing after a law of righteousness, has not attained to [that] law.
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Wherefore? Because [it was] not on the principle of faith, but as of works. They have stumbled at the stumblingstone,
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according as it is written, Behold, I place in Zion a stone of stumbling and rock of offence: and he that believes on him shall not be ashamed.
vul1914 (vul1914) - Vulgate 1914 UTF-8 (sacredbible.org)
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Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu sancto:
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quoniam tristitia mihi magna est, et continuus dolor cordi meo.
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Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
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qui sunt Israelitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
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quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
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Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitæ:
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neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
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id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
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Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
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Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
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Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
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non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
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sicut scriptum est: Iacob dilexi, Esau autem odio habui.
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Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
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Moysi enim dicit: Miserebor cuius misereor: et misericordiam præstabo cuius miserebor.
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Igitur non volentis, neque currentis, sed miserentis est Dei.
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Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuncietur nomen meum in universa terra.
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Ergo cuius vult miseretur, et quem vult indurat.
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Dicis itaque mihi: Quid adhuc queritur? voluntati enim eius quis resistit?
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O homo, tu quis es, qui respondeas Deo? Numquid dicit figmentum ei, qui se finxit: Quid me fecisti sic?
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An non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
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Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
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ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
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Quos et vocavit nos non solum ex Iudæis, sed etiam in Gentibus,
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sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
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Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
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Isaias autem clamat pro Israel: Si fuerit numerus filiorum Israel tamquam arena maris, reliquiæ salvæ fient.
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Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
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et sicut prædixit Isaias: Nisi Dominus sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
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Quid ergo dicemus? Quod gentes, quæ non sectabantur iustitiam, apprehenderunt iustitiam: iustitiam autem, quæ ex fide est.
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Israel vero sectando legem iustitiæ, in legem iustitiæ non pervenit.
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Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
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sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis, qui credit in eum, non confundetur.
web (web) - WorldEnglish.Bible — CC0 modern update of ASV
1
I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit
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that I have great sorrow and unceasing pain in my heart.
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For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh
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who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;
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of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.
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But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel.
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Neither, because they are Abraham’s offspring, are they all children. But, “your offspring will be accounted as from Isaac.”
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That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as heirs.
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For this is a word of promise: “At the appointed time I will come, and Sarah will have a son.”
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Not only so, but Rebekah also conceived by one, by our father Isaac.
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For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
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it was said to her, “The elder will serve the younger.”
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Even as it is written, “Jacob I loved, but Esau I hated.”
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What shall we say then? Is there unrighteousness with God? May it never be!
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For he said to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
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So then it is not of him who wills, nor of him who runs, but of God who has mercy.
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For the Scripture says to Pharaoh, “For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be proclaimed in all the earth.”
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So then, he has mercy on whom he desires, and he hardens whom he desires.
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You will say then to me, “Why does he still find fault? For who withstands his will?”
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But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?”
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Or hasn’t the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?
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What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction,
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and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory—
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us, whom he also called, not from the Jews only, but also from the Gentiles?
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As he says also in Hosea, “I will call them ‘my people,’ which were not my people; and her ‘beloved,’ who was not beloved.”
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“It will be that in the place where it was said to them, ‘You are not my people,’ there they will be called ‘children of the living God.’”
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Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;
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for he will finish the work and cut it short in righteousness, because the Lord will make a short work upon the earth.”
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As Isaiah has said before, “Unless the Lord of Armies had left us a seed, we would have become like Sodom, and would have been made like Gomorrah.”
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What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith;
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but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness.
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Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone,
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even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
wh1881 (wh1881) - Westcott-Hort Greek NT 1881 eBible USFM
1
αληθειαν λεγω εν χριστω ου ψευδομαι συμμαρτυρουσης μοι της συνειδησεως μου εν πνευματι αγιω
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οτι λυπη μοι εστιν μεγαλη και αδιαλειπτος οδυνη τη καρδια μου
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ηυχομην γαρ αναθεμα ειναι αυτος εγω απο του χριστου υπερ των αδελφων μου των συγγενων μου κατα σαρκα
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οιτινες εισιν ισραηλιται ων η υιοθεσια και η δοξα και αι διαθηκαι και η νομοθεσια και η λατρεια και αι επαγγελιαι
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ων οι πατερες και εξ ων ο χριστος το κατα σαρκα ο ων επι παντων θεος ευλογητος εις τους αιωνας αμην
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ουχ οιον δε οτι εκπεπτωκεν ο λογος του θεου ου γαρ παντες οι εξ ισραηλ ουτοι ισραηλ
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ουδ οτι εισιν σπερμα αβρααμ παντες τεκνα αλλ εν ισαακ κληθησεται σοι σπερμα
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τουτ εστιν ου τα τεκνα της σαρκος ταυτα τεκνα του θεου αλλα τα τεκνα της επαγγελιας λογιζεται εις σπερμα
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επαγγελιας γαρ ο λογος ουτος κατα τον καιρον τουτον ελευσομαι και εσται τη σαρρα υιος
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ου μονον δε αλλα και ρεβεκκα εξ ενος κοιτην εχουσα ισαακ του πατρος ημων
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μηπω γαρ γεννηθεντων μηδε πραξαντων τι αγαθον η φαυλον ινα η κατ εκλογην προθεσις του θεου μενη (9:12) ουκ εξ εργων αλλ εκ του καλουντος
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ερρεθη αυτη οτι ο μειζων δουλευσει τω ελασσονι
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καθαπερ γεγραπται τον ιακωβ ηγαπησα τον δε ησαυ εμισησα
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τι ουν ερουμεν μη αδικια παρα τω θεω μη γενοιτο
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τω μωυσει γαρ λεγει ελεησω ον αν ελεω και οικτειρησω ον αν οικτειρω
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αρα ουν ου του θελοντος ουδε του τρεχοντος αλλα του ελεωντος θεου
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λεγει γαρ η γραφη τω φαραω οτι εις αυτο τουτο εξηγειρα σε οπως ενδειξωμαι εν σοι την δυναμιν μου και οπως διαγγελη το ονομα μου εν παση τη γη
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αρα ουν ον θελει ελεει ον δε θελει σκληρυνει
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ερεις μοι ουν τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν
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ω ανθρωπε μενουνγε συ τις ει ο ανταποκρινομενος τω θεω μη ερει το πλασμα τω πλασαντι τι με εποιησας ουτως
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η ουκ εχει εξουσιαν ο κεραμευς του πηλου εκ του αυτου φυραματος ποιησαι ο μεν εις τιμην σκευος ο δε εις ατιμιαν
22
ει δε θελων ο θεος ενδειξασθαι την οργην και γνωρισαι το δυνατον αυτου ηνεγκεν εν πολλη μακροθυμια σκευη οργης κατηρτισμενα εις απωλειαν
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ινα γνωριση τον πλουτον της δοξης αυτου επι σκευη ελεους α προητοιμασεν εις δοξαν
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ους και εκαλεσεν ημας ου μονον εξ ιουδαιων αλλα και εξ εθνων
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ως και εν τω ωσηε λεγει καλεσω τον ου λαον μου λαον μου και την ουκ ηγαπημενην ηγαπημενην
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και εσται εν τω τοπω ου ερρεθη [αυτοις] ου λαος μου υμεις εκει κληθησονται υιοι θεου ζωντος
27
ησαιας δε κραζει υπερ του ισραηλ εαν η ο αριθμος των υιων ισραηλ ως η αμμος της θαλασσης το υπολιμμα σωθησεται
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λογον γαρ συντελων και συντεμνων ποιησει κυριος επι της γης
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και καθως προειρηκεν ησαιας ει μη κυριος σαβαωθ εγκατελιπεν ημιν σπερμα ως σοδομα αν εγενηθημεν και ως γομορρα αν ωμοιωθημεν
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τι ουν ερουμεν οτι εθνη τα μη διωκοντα δικαιοσυνην κατελαβεν δικαιοσυνην δικαιοσυνην δε την εκ πιστεως
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ισραηλ δε διωκων νομον δικαιοσυνης εις νομον ουκ εφθασεν
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δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων προσεκοψαν τω λιθω του προσκομματος
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καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και ο πιστευων επ αυτω ου καταισχυνθησεται
ylt (ylt) - Bible.com YLT98 plain UTF-8
1
Truth I say in Christ, I lie not, my conscience bearing testimony with me in the Holy Spirit,
2
that I have great grief and unceasing pain in my heart--
3
for I was wishing, I myself, to be anathema from the Christ--for my brethren, my kindred, according to the flesh,
4
who are Israelites, whose <FI>is<Fi> the adoption, and the glory, and the covenants, and the lawgiving, and the service, and the promises,
5
whose <FI>are<Fi> the fathers, and of whom <FI>is<Fi> the Christ, according to the flesh, who is over all, God blessed to the ages. Amen.
6
And it is not possible that the word of God hath failed; for not all who <FI>are<Fi> of Israel are these Israel;
7
nor because they are seed of Abraham <FI>are<Fi> all children, but--`in Isaac shall a seed be called to thee;'
8
that is, the children of the flesh--these <FI>are<Fi> not children of God; but the children of the promise are reckoned for seed;
9
for the word of promise <FI>is<Fi> this; `According to this time I will come, and there shall be to Sarah a son.'
10
And not only <FI>so<Fi> , but also Rebecca, having conceived by one--Isaac our father--
11
(for they being not yet born, neither having done anything good or evil, that the purpose of God, according to choice, might remain; not of works, but of Him who is calling,) it was said to her--
12
`The greater shall serve the less;'
13
according as it hath been written, `Jacob I did love, and Esau I did hate.'
14
What, then, shall we say? unrighteousness <FI>is<Fi> with God? let it not be!
15
for to Moses He saith, `I will do kindness to whom I do kindness, and I will have compassion on whom I have compassion;'
16
so, then--not of him who is willing, nor of him who is running, but of God who is doing kindness:
17
for the Writing saith to Pharaoh--`For this very thing I did raise thee up, that I might shew in thee My power, and that My name might be declared in all the land;'
18
so, then, to whom He willeth, He doth kindness, and to whom He willeth, He doth harden.
19
Thou wilt say, then, to me, `Why yet doth He find fault? for His counsel who hath resisted?'
20
nay, but, O man, who art thou that art answering again to God? shall the thing formed say to Him who did form <FI>it<Fi> , Why me didst thou make thus?
21
hath not the potter authority over the clay, out of the same lump to make the one vessel to honour, and the one to dishonour?
22
And if God, willing to shew the wrath and to make known His power, did endure, in much long suffering, vessels of wrath fitted for destruction,
23
and that He might make known the riches of His glory on vessels of kindness, that He before prepared for glory, whom also He did call--us--
24
not only out of Jews, but also out of nations,
25
as also in Hosea He saith, `I will call what <FI>is<Fi> not My people--My people; and her not beloved--Beloved,
26
and it shall be--in the place where it was said to them, Ye <FI>are<Fi> not My people; there they shall be called sons of the living God.'
27
And Isaiah doth cry concerning Israel, `If the number of the sons of Israel may be as the sand of the sea, the remnant shall be saved;
28
for a matter He is finishing, and is cutting short in righteousness, because a matter cut short will the Lord do upon the land.
29
and according as Isaiah saith before, `Except the Lord of Sabaoth did leave to us a seed, as Sodom we had become, and as Gomorrah we had been made like.'
30
What, then, shall we say? that nations who are not pursuing righteousness did attain to righteousness, and righteousness that <FI>is<Fi> of faith,
31
and Israel, pursuing a law of righteousness, at a law of righteousness did not arrive;
32
wherefore? because--not by faith, but as by works of law; for they did stumble at the stone of stumbling,
33
according as it hath been written, `Lo, I place in Sion a stone of stumbling and a rock of offence; and every one who is believing thereon shall not be ashamed.'
Explanations by Age Level
Explain Like I'm 5
A long, long time ago, there was nothing at all - no earth, no sky, no animals, no people. It was all dark and empty. But God was there! God is so powerful that He can make anything just by speaking. So God said "Let there be light!" and BOOM! There was light everywhere! God saw that the light was beautiful and good. He called the light "day" and the darkness "night." This was the very first day when God started making our wonderful world!
Explain Like I'm 10
Before anything existed - no planets, stars, or life - God decided to create the universe. The earth started out as a dark, empty place covered with water. But God's Spirit was there, ready to bring order and beauty to everything. When God spoke and said "Let there be light," light immediately appeared because God's words have incredible power. God looked at the light and was pleased with what He had made. He organized time by separating light (day) from darkness (night), creating the first 24-hour period. This shows us that God is organized and purposeful in everything He does.
Explain Like I'm 15
Genesis 1:1-5 establishes fundamental theological truths about God and creation. The Hebrew word "bara" (created) indicates creation from nothing (ex nihilo), demonstrating God's absolute sovereignty and power. The phrase "without form and void" (tohu wa-bohu) describes a state of chaos that God transforms into order. The Spirit of God "hovering" or "brooding" over the waters suggests active, caring involvement in creation. The creation of light before the sun (created on day 4) indicates that God Himself is the ultimate source of light and energy. The establishment of day and night creates the framework of time, showing that God operates within orderly patterns while transcending them. This passage refutes both atheistic materialism and pantheism, establishing that God is both transcendent (separate from creation) and immanent (actively involved in it).