Romans 9
9
1I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Ghost, 2that I have great sorrow and unceasing pain in my heart. 3For I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh: 4who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen.
6But it is not as though the word of God hath come to nought. For they are not all Israel, which are of Israel: 7neither, because they are Abraham's seed, are they all children: but, In Isaac shall thy seed be called. 8That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed. 9For this is a word of promise, According to this season will I come, and Sarah shall have a son. 10And not only so; but Rebecca also having conceived by one, even by our father Isaac-- 11for the children 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 that calleth, 12it was said unto her, The elder shall serve the younger. 13Even as it is written, Jacob I loved, but Esau I hated.
14What shall we say then? Is there unrighteousness with God? God forbid. 15For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 16So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. 17For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might shew in thee my power, and that my name might be published abroad in all the earth. 18So then he hath mercy on whom he will, and whom he will he hardeneth. 19Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will? 20Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? 21Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honour, and another unto dishonour? 22What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction: 23and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory, 24even us, whom he also called, not from the Jews only, but also from the Gentiles?
25As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, which was not beloved. 26And it shall be, that in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God. 27And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved: 28for the Lord will execute his word upon the earth, finishing it and cutting it short. 29And, as Isaiah hath said before, Except the Lord of Sabaoth had left us a seed, We had become as Sodom, and had been made like unto Gomorrah.
30What shall we say then? That the Gentiles, which followed not after righteousness, attained to righteousness, even the righteousness which is of faith: 31but Israel, following after a law of righteousness, did not arrive at that law. 32Wherefore? Because they sought it not by faith, but as it were by works. They stumbled at the stone of stumbling; 33even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame.
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Romans 9: RV1885
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maintained by the British and Foreign Bible Society
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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