Romans 9
1 [Now I would like to discuss the fact that most of my fellow Israelites have rejected Christ]. Because of my relationship with Christ, I say completely truthfully [what I will now tell you]. I am not lying [DOU]! My conscience confirms what I [say] because the Holy Spirit [controls it].
I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit,
2 [I tell you that] I grieve very greatly and deeply [DOU] [about my fellow Israelites].
that I have great sorrow and unceasing anguish in my heart.
3 I personally would be willing to let [God] curse me [and, as a result, be separated] from Christ, [if that would] help my fellow Israelites, my natural kinsmen, [to believe in Christ].
For I could wish that I myself were accursed from Christ for my brothers' sake, my physical relatives according to the flesh,
4 We [Jews] are [Israelites, God’s chosen] descendants of [Jacob]. [God has always considered] us as his children [MET]. It was to our ancestors [that he used to appear] gloriously [while they were in the desert]. It was with them that [God made] covenants [several times]. It was to them [that God] gave the laws [at Sinai Mountain]. They were the ones [to whom God showed how they should] worship him. They were the ones [to whom God] promised many things, [especially that the Messiah would come from their race].
who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises;
5 It was our ancestors, [Abraham, Isaac, and Jacob, whom God chose to found our nation]. And, [most importantly], it was from us Israelites that the Messiah received his human nature. [Nevertheless, most of my fellow Israelites have rejected Christ], who is the one who controls all things! He is God, the one who is worthy that we praise him forever! This is true! (OR, Amen!) (aiōn g165)
of whom are the patriarchs, and from whom is the Christ, as concerning the flesh, who is over all, God, blessed forever. Amen. (aiōn g165)
6 [God promised to Abraham, Isaac, and Jacob, that their descendants would all inherit his blessings]. But [although most of my fellow Israelites have rejected Christ], that does not [prove] that God has failed [to do] the things that he promised, because it is not all who are descended from Jacob and who [call themselves the people of] Israel whom [God considers] to be truly his people.
But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel.
7 And it is also not all of Abraham’s natural descendants that [God considers] to be his people. Instead, [God considers only some of them to be Abraham’s children]. [This agrees with what God told Abraham]: “It is Isaac, [not any of your(sg) other sons], whom [I] will consider [to be the true father of] your descendants.”
Neither, because they are Abraham's descendants, are they all children. But, "In Isaac will your descendants be called."
8 That means that it is not all the natural-born descendants [of Abraham] whom God [considers as] his children. Instead, it is those who [believed what God] promised whom [he] considers to be his children.
That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as descendants.
9 [You know that what God] promised [to Abraham] was this: “About this time [next year] Sarah [your wife] will bear a son [as a result of my enabling] [MTY] [her to do so].” [So Abraham knew that it was not through Ishmael, the son that he already had, that God would fulfill what he had promised him] (OR, [that his true descendants would come]).
For this is what the promise said, "At the appointed time I will come, and Sarah will have a son."
10 And not only then did God show [that he did not determine who would be his true children according to who their ancestors were. He showed it again] when Rebecca conceived [twins] by our ancestor Isaac.
And not only that, but Rebekah also had conceived by one, our father Isaac.
11 Before [the twins, Jacob and Esau], were born, when neither one had yet done anything good or bad, [God] said to Rebecca [about the twins she was to bear], “The older one shall later serve the younger one, [contrary to normal custom].” [God said this] in order that [we] might [clearly] understand that what he purposed [for people] was according to what he himself determined. That is, people’s [eternal destiny] does not depend on what they do. Instead, their destiny depends on [God], the one who chooses them.
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,
it was said to her, "The elder will serve the younger."
13 And [this teaching is] ([supported/shown to be true]) [by] what is written [in the Scriptures] {what [a prophet] recorded} [that God said]: “I favored Jacob, [the younger son]. I did not favor [HYP] Esau, [the older son].”
Even as it is written, "Jacob I loved, but Esau I hated."
14 [Someone] might say, “(Is God unjust [by choosing the ones he wants to choose?/I think] that God is unjust [by choosing the ones he wants to choose!])” [RHQ] [I would reply], “[He is] certainly not [unjust]!”
What should we say then? Is there unrighteousness with God? Absolutely not.
15 God told Moses, “I will pity and help anyone whom I choose [DOU]!”
For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."
16 So [God chooses people], not because they want [God to choose them] or because they try hard [to do things so that he] will [accept them]. Instead he chooses people because he himself has mercy [on undeserving ones].
So then it is not of him who wills, nor of him who runs, but of God who has mercy.
17 [Moses] recorded [PRS] [that God had told] Pharaoh, “This is why I gave you [(sg)] authority [MTY]: It was in order that I might show [by how I oppose] you [how exceedingly] powerful I am, and in order that people everywhere [HYP] would hear about me [MTY].”
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."
18 So [we conclude that God] kindly helps the ones he wants to act kindly towards. But he makes stubborn the ones [such as Pharaoh] that he wants [to make stubborn].
So then, he has mercy on whom he desires, and he hardens whom he desires.
19 [One of] you may [object to this by] saying to me, “[Because God determines ahead of time everything that people do, that also implies that he wants us to do everything that we do]. (No one has resisted what God has willed!/Who has resisted what God has willed?) [RHQ] Therefore, (it would not be right that God would still condemn [a person for having sinned]!/why does God still condemn [a person for having sinned]?) [RHQ]”
You will say then to me, "Why does he still find fault? For who withstands his will?"
20 [I would reply that since] you [(sg)] are [just a] human being, (you do not [have any right at all to] criticize God!/[who are you to] say that what God does is wrong?) [RHQ] [As a potter is the one who creates a clay pot, God is the one who created you]. (A clay pot [MET] certainly would not [have a right to criticize] the potter by asking [PRS], “Why did you [(sg)] make me this way?”/Would a clay pot [have a right to criticize] the potter by asking [PRS], “Why did you [(sg)] make me this way?”) [RHQ]
But who indeed are you, a human being, to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"
21 Instead, (the potter certainly has the right to [take] some clay and from one lump [of clay] make one pot that people will honor and [make another] one for ordinary purposes [MET]./does not a potter have the right to [take] some clay and from one lump [of clay] make one pot that people will honor and [make another] pot for ordinary purposes?) [MET, RHQ] [Similarly, God has the right to carry out what he purposes for people].
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?
22 Although God desires to show that he is angry [about sin], and [although he desires to] make clear that he can powerfully [punish people who have sinned], he tolerated very patiently the people [MET] who caused him to be angry and who deserved to be destroyed (OR, who were made to be destroyed).
What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction,
23 [God has been patient] in order that he might make clear how very wonderfully [he acts toward those] [MET] whom he intended to act mercifully towards and whom he prepared ahead of time in order that they might [live] gloriously [in heaven].
and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
24 That means us whom he chose—not only [us] Jews but also non-Jews.
us, whom he also called, not from the Jews only, but also from the non-Jews?
25 [These words that] Hosea wrote [MTY] that [God] said also (show that God has the right/[support God’s right]) [to choose from among both Jews and non-Jews] [MTY]: I will declare that many people who were not my people are now my people. I will declare that many people whom I did not love [HYP] before, I love now.
As he says also in Hosea, "I will call them which were not my people 'my people,' and her who was not loved, 'loved.'"
26 And [another prophet wrote]: What will happen is that in the places where [God] told them before, “You are not my people,” in those same places [people] will declare truthfully that they are children of God, who is completely powerful.
"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.'"
27 Isaiah also exclaimed concerning the Israelites: Even though the Israelites are [so many that no one can count them, like] sand [particles on the beach beside] the ocean, [only] a small part of them will be saved {[God] will save [only] a small part of them},
And Isaiah cries out concerning Israel, "Though the number of the children of Israel are as the sand of the sea, the remnant will be kept safe.
28 because the Lord will punish completely and speedily the [people who live on] this earth, as he said that he would do.
For he will fulfill the word and decisively in righteousness; because the Lord will carry out the word decisively in the midst of the earth."
29 [Also, we can understand from what the prophet] Isaiah said [that God would not save] anyone if he did not show mercy: If the Lord, who controls everything in heaven, had not mercifully allowed some of our descendants to survive, we would have become like the people of [the cities of] Sodom and Gomorrah, who were [SIM, DOU] completely destroyed.
As Isaiah has said before, "Unless the Lord of hosts had left us a few survivors, we would have become like Sodom, and would have been made like Gomorrah."
30 We must conclude this: [RHQ] Although non-Jews did not search out [a way by which] God would erase the record of their sins, they actually found that way because they trusted [in what Christ did for them].
What should we say then? That the non-Jews, who did not follow after righteousness, attained to righteousness, even the righteousness which is of faith;
31 But although [the people of] Israel sought a basis [by which God would] erase the record of their sins, they did not succeed in [fulfilling the true purpose of the] laws [that God gave to Moses].
but Israel, following after a law of righteousness, did not arrive at that law.
32 The reason [RHQ] [that they did not succeed] is that they did not trust that [God would provide a way to save them]. Instead, they were trying to do certain things [in order that God would accept them. Because they did not expect the Messiah to die, the Israelites] felt disgusted about [Jesus’ death, which is like] the stone [MET] on which people stumble.
Why? Because they did not seek it by faith, but as it were by works. They stumbled over the stumbling stone;
33 This is what [a prophet] predicted when he wrote these words that [God said about the Messiah]: Listen! I am placing in Israel [MTY] [one who is like] a stone [MET] on which people will stumble. What he does will offend people [DOU]. Nevertheless, those who believe in him will not be disappointed.
even as it is written, "Look, I am laying in Zion a stumbling stone and a rock to trip over; and the one who believes in him will not be put to shame."
