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Paul's Concern for the Jews
I say [the] truth in Christ, I lie not, my conscience bearing witness with me in [the] Holy Spirit,
I say [the] truth in Christ, I lie not, my conscience bearing witness with me in [the] Holy Spirit,
God’s Sovereign Choice
I am speaking the truth in Christ — I am not lying; my conscience bears me witness in the Holy Spirit —
I am speaking the truth in Christ — I am not lying; my conscience bears me witness in the Holy Spirit —
that I have great grief and uninterrupted pain in my heart,
that I have great sorrow and unceasing anguish in my heart.
for I have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh;
who are Israelites; whose [is] the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises;
They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises.
whose [are] the fathers; and of whom, as according to flesh, [is] the Christ, who is over all, God blessed for ever. Amen.
To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.
God's Sovereign Choice
Not however as though the word of God had failed; for not all [are] Israel which [are] of Israel;
Not however as though the word of God had failed; for not all [are] Israel which [are] of Israel;
But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel,
nor because they are seed of Abraham [are] all children: but, In Isaac shall a seed be called to thee.
and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.”
That is, [they that are] the children of the flesh, these [are] not the children of God; but the children of the promise are reckoned as seed.
This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.
For this word [is] of promise, According to this time I will come, and there shall be a son to Sarah.
For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.”
And not only [that], but Rebecca having conceived by one, Isaac our father,
And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac,
[the children] indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls),
though they were not yet born and had done nothing either good or bad — in order that God’s purpose of election might continue, not because of works but because of him who calls —
it was said to her, The greater shall serve the less:
she was told, “The older will serve the younger.”
according as it is written, I have loved Jacob, and I have hated Esau.
As it is written, “Jacob I loved, but Esau I hated.”
What shall we say then? [Is there] unrighteousness with God? Far be the thought.
What shall we say then? Is there injustice on God’s part? By no means!
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.
For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
So then [it is] not of him that wills, nor of him that runs, but of God that shews mercy.
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.
For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.”
So then, to whom he will he shews mercy, and whom he will he hardens.
So then he has mercy on whomever he wills, and he hardens whomever he wills.
The Calling of the Gentiles
Thou wilt say to me then, Why does he yet find fault? for who resists his purpose?
Thou wilt say to me then, Why does he yet find fault? for who resists his purpose?
You will say to me then, “Why does he still find fault? For who can resist his will?”
Aye, but thou, O man, who art *thou* that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus?
But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?”
Or has not the potter authority over the clay, out of the same lump to make one vessel to honour, and another to dishonour?
Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?
And if God, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction;
What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction,
and that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory,
in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory —
us, whom he has also called, not only from amongst [the] Jews, but also from amongst [the] nations?
even us whom he has called, not from the Jews only but also from the Gentiles?
As he says also in Hosea, I will call not-my-people My people; and the-not-beloved Beloved.
As indeed he says in Hosea,
“Those who were not my people I will call ‘my people,’
and her who was not beloved I will call ‘beloved.’”
“Those who were not my people I will call ‘my people,’
and her who was not beloved I will call ‘beloved.’”
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] living God.
“And in the very place where it was said to them, ‘You are not my people,’
there they will be called ‘sons of the living God.’”
there they will be called ‘sons of the living God.’”
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:
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.
for the Lord will carry out his sentence upon the earth fully and without delay.”
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.
And as Isaiah predicted,
“If the Lord of hosts had not left us offspring,
we would have been like Sodom
and become like Gomorrah.”
“If the Lord of hosts had not left us offspring,
we would have been like Sodom
and become like Gomorrah.”
Israel's Unbelief
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.
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.
Israel’s Unbelief
What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith;
What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith;
But Israel, pursuing after a law of righteousness, has not attained to [that] law.
Wherefore? Because [it was] not on the principle of faith, but as of works. They have stumbled at the stumblingstone,
Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone,