Romiyim (Romans) 9
9
1I speak the truth in Messiah, I do not lie, my conscience also bearing me witness in the Set-apart Spirit,
2that I have great sadness and continual grief in my heart.
3For I myself could have wished to be banished from Messiah for the sake of my brothers, my relatives according to the flesh,
4who are the children of Yisra’ĕl, to whom is the adoption, and the esteem, and the covenants, and the giving of the Torah, and the worship, and the promises,
5whose are the fathers, and from whom is the Messiah according to the flesh, who is over all, Elohim-blessed forever. Amĕn.
6However, it is not as though the word of Elohim has failed. For they are not all Yisra’ĕl who are of Yisra’ĕl,#A play on words. See Explanatory Notes "Overcome",
7neither are they all children because they are the seed of Aḇraham, but, “In Yitsḥaq your seed shall be called.”# Gen. 21:12
8That is, those who are the children of the flesh, these are not the children of Elohim, but the children of the promise are reckoned as the seed.
9For this is the word of promise, “At this time I shall come and Sarah shall have a son.”# Gen. 18:10
10And not only so, but Riḇqah having conceived by one, our father Yitsḥaq.
11Yet, before they were born or had done any good or evil – in order that the purpose of Elohim, according to choice, might stand, not of works but of Him who calls –
12it was said to her, “The greater shall serve the lesser,”# Gen. 25:23
13as it has been written, “Ya‛aqoḇ I have loved, but Ěsaw I have hated.”# Mal. 1:2, 3
14What, then, shall we say? Is there unrighteousness with Elohim? Let it not be!
15For He says to Mosheh, “I shall favour whomever I favour, and I shall have compassion on whomever I have compassion.”# Exo. 33:19
16So, then, it is not of him who is wishing, nor of him who is running, but of Elohim who shows favour.
17For the Scripture says to Pharaoh, “For this same purpose I have raised you up, to show My power in you, and that My Name be declared in all the earth.”# Exo. 9:16
18So, then, He favours whom He wishes, and He hardens whom He wishes.
19Then you shall say to me, “Why does He still find fault? For who has resisted His counsel?”
20But who are you, O man, to talk back to Elohim? Shall that which is formed say to him who formed it, “Why have you made me like this?”# Isa. 29:16; Isa. 45:9
21Does not the potter have authority over the clay, from the same lump to make one vessel for value and another not for value?
22And if Elohim, desiring to show wrath, and to make His power known, with much patience tolerated the vessels of wrath prepared for destruction,
23and that He might make known the riches of His esteem on vessels of compassion, which He had prepared beforehand for esteem,
24even whom He called, not only us of the Yehuḏim, but also of the nations?
25As He says in Hoshĕa too, “I shall call them My people, who were not My people, and her beloved, who was not beloved.”# Hosea 2:23
26“And it shall be in the place where it was said to them, ‘You are not My people,’ there they shall be called sons of the living Elohim.”# Hosea 1:10
27And Yeshayahu cries out on behalf of Yisra’ĕl, “Though the number of the children of Yisra’ĕl be as the sand of the sea, the remnant shall be saved.# Isa. 10:22; Gen. 22:17; Hosea 1:10
28For He is bringing a matter to an end, and is cutting it short in righteousness, because יהוה shall cut short a matter on the earth.”# Isa. 10:23
29And as Yeshayahu said before, “If יהוה of hosts had not left us a seed, we would have become like Seḏom, and we would have been made like Amorah.”# Isa. 1:9; Deu. 29:2#See Jer. 49:18; Jer. 50:40; Amos 4:11
30What shall we say then? That nations not following after righteousness, have obtained righteousness, even the righteousness of belief,
31but Yisra’ĕl following after the Torah of righteousness, has not arrived at the Torah of righteousness.
32Why? Because it was not of belief, but as by works of Torah. For they stumbled at the Stone of stumbling.# Isa. 8:14
33As it has been written, “See, I lay in Tsiyon a Stone of stumbling and a Rock that makes for falling, and everyone who is believing on Him shall not be put to shame.”# Isa. 8:14; Isa. 28:16
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Romiyim (Romans) 9: TS2009
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Romans 9
9
1I speak HaEmes in Moshiach, I do not speak sheker, my matzpun (conscience) bearing me eidus (witness) in the Ruach HaKodesh,
2That there is great agmat nefesh to me and unceasing anguish in my heart.
3For 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,
4In 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 Matan Torah, the Avodas Kodesh (worship) and the Havtachot (promises);
5Theirs 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.
6But 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].
7Nor 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).#9:7 Gn 21:12
8That is, it is not the Bnei habasar (old humanity without hitkhadshut) who are the Bnei HaElohim (children of G-d) but the Bnei HaHavtachah (children of the promise) who are reckoned as ZERA (seed, children, including the right of the heir in relation to the father).
9For 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).#9:9 Gn 18:10,14
10Not only so, but also in the case of Rivkah (Isaacʼs wife) who conceived by the one act of sexual intercourse with Yitzchak Avinu.
11For when they were not yet born nor had they done any mitzvah or averah, in order that the etzah (wisdom) of the tochnit Hashem (purposeful and willed plan of G-d)#9:11 Ro 8:28 should stand in terms of bechirah (divine election, selection, choosing),
12Not from#9:12 zokheh-earning mitzvos but from the One who makes the kri'ah (divine summons),#9:12 Ro 8:30 it was said to her, RAV YA'AVOD TZA'IR (the elder will serve the younger),#9:12 Gn 25:23
13As it is written, VA'OHAV ES YA'AKOV V'ES ESAV SANEITI (Ya'akov have I loved, but Esau have I hated).#9:13 Mal 1:2-3
14What then shall we say? There is no avla (injustice) with G-d, is there? Chas v'shalom!
15For 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).#9:15 Ex 33:19
16So 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).
17For 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).#9:17 Ex 9:16
18So then, to whom Hashem wills Hashem shows chaninah (mercy, free grace), but whom Hashem wills he hardens.#9:18 that is, makes unresponsive or more mired down in KESHI (stubbornness, hardness); Dt 9:27
19You will say to me, Then why does Hashem still find fault? For who has resisted His will?
20On the contrary, who are you, a human being, to answer back to G-d? VEYETZER AMAR LEYOTZRO (Can the pot say to the potter),#9:20 Isa 29:16 Why have you made me thus?
21Or does the potter not have the right over the clay#9:21 Jer 18:6 to make from the same lump one vessel for honorable use and another for dishonorable use?
22But 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),#9:22 1:16,18 put up with and endured with savlanut (patience) vessels which are objects of G-dʼs Charon Af (burning anger), objects made ready for Churban,#9:22 Ro 9:3
23And in order that He might make known the wealth of His kavod (glory) on vessels which are objects of Hashemʼs chaninah (mercy, free grace) which He prepared beforehand for kavod?#9:23 Ro 8:29-30
24By which I mean us, whom also He called, not only from the Yehudim but also from the non-Jews,
25As it says in Hoshea, V'AMARTI L'LO AMMI AMI ATAH (And I will call the “not my people” my people),#9:25 Hos 2:23 [2:25] and the “not loved” loved;
26And it shall be in the place where it was said to them, “You are not my people,” there they shall be called Bnei EL CHAI#9:26 Hos 2:1 (sons of the living G-d).
27Yeshayah 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),
28For Hashem will complete and cut short and will perform His Word on the earth.#9:28 Isa 10:22-23
29And as Yeshayah said beforehand, Except Adonoi Tz'vaot had left us SARID KIM'AT#9:29 Ro 9:7 (some survivors), we would have become like S'dom and we would have been the same as Amora.#9:29 Isa 1:9
30What then shall we say? That Goyim who do not pursue Tzidkot (righteousness) have attained Tzidkot which is Tzidkot through emunah,
31Whereas Yisroel pursuing a#9:31 supposed zokheh-earning Tzidkat Torah did not arrive at that Torah?
32Why so? Because it was not on the mekor (basis) of emunah but on the mekor (basis) of#9:32 zokheh-earning ma'asim#9:32 Ro 3:20,28; 4:2,6; 9:11-12 (works). They have stumbled over the EVEN NEGEF (Stone of Stumbling),
33As 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.#9:32-33 Isa 8:14; 28:16
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