Paul's grief for Israel
I am telling the truth in Christ. I am not lying — my conscience bears me witness in the Holy Spirit — that I have great heaviness and continual sorrow in my heart. Because I could wish myself cursed and cut off from Christ, for the sake of my brothers, my own flesh and blood. They are Israelites. The adoption belongs to them, and the glory, and the covenants, and the giving of the law, and the temple service, and the promises. The fathers are theirs, and from them, as far as the flesh goes, came Christ, who is over all, God blessed forever. Amen.
I say the truth in Christ, I don't lie, my conscience bearing me witness too in the Holy Spirit, that I've got great heaviness and constant sorrow in my heart. Because I could wish myself cut off from Christ for my brothers, my relatives according to the flesh. Who are Israelites. Theirs is the taking in as sons and the glory and the covenants and the giving of the teaching and the service of God and the promises. Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen.
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
I am telling the truth in Christ. I am not lying — my conscience bears me witness in the Holy Spirit —
I say the truth in Christ, I don't lie, my conscience bearing me witness too in the Holy Spirit,
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
that I have great heaviness and continual sorrow in my heart.
that I've got great heaviness and constant sorrow in my heart.
That I have great heaviness and continual sorrow in my heart.
Because I could wish myself cursed and cut off from Christ, for the sake of my brothers, my own flesh and blood.
Because I could wish myself cut off from Christ for my brothers, my relatives according to the flesh.
For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
They are Israelites. The adoption belongs to them, and the glory, and the covenants, and the giving of the law, and the temple service, and the promises.
Who are Israelites. Theirs is the taking in as sons and the glory and the covenants and the giving of the teaching and the service of God and the promises.
Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
The fathers are theirs, and from them, as far as the flesh goes, came Christ, who is over all, God blessed forever. Amen.
Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen.
Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
God's choosing
It isn't as though the word of God has failed. Because not everyone descended from Israel is Israel. And not all Abraham's descendants are his children. But: In Isaac your offspring will be named. That is, the children of the flesh aren't the children of God. It is the children of the promise who are counted as the offspring. Because this is the word of promise: At this time I will come, and Sarah will have a son. And not only that, but when Rebecca conceived by one man, our father Isaac — before the children were born, and before they had done anything good or bad, so that God's purpose according to his choosing might stand, not by works but by the one who calls — she was told, The older will serve the younger. As it is written: Jacob I loved, but Esau I hated. What should we say then? Is there unrighteousness with God? Absolutely not. Because he says to Moses: I will have mercy on whoever I have mercy on, and I will have compassion on whoever I have compassion on. So then it doesn't depend on the man who wills it, or the man who runs for it, but on God who shows mercy. Because the scripture says to Pharaoh: I raised you up for this very purpose, so I might show my power in you, and so my name might be declared through all the earth. So he has mercy on whoever he wants, and he hardens whoever he wants.
Not as though the word of God has been of no effect. Because they aren't all Israel who are of Israel. And they aren't all children because they're the offspring of Abraham. But: In Isaac your offspring will be called. That is, the ones who are the children of the flesh, these aren't the children of God. But the children of the promise are counted as the offspring. Because this is the word of promise: At this time I'll come, and Sarah will have a son. And not only this, but when Rebekah too had conceived by one, our father Isaac. (Because the children not being born yet, or having done any good or evil, so the purpose of God according to choosing could stand, not of works but of the one who calls.) It was said to her: The older will serve the younger. As it's written: Jacob I loved, but Esau I hated. What'll we say then? Is there unrighteousness with God? God forbid. Because he says to Moses: I'll have mercy on who I'll have mercy on, and I'll have pity on who I'll have pity on. So then it isn't of the one who wants or of the one who runs, but of God who shows mercy. Because the scripture says to Pharaoh: I've raised you up for this very purpose, so I could show my power in you and so my name could be told out through all the earth. So then he has mercy on who he wants, and who he wants he hardens.
Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
It isn't as though the word of God has failed. Because not everyone descended from Israel is Israel.
Not as though the word of God has been of no effect. Because they aren't all Israel who are of Israel.
Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
And not all Abraham's descendants are his children. But: In Isaac your offspring will be named.
And they aren't all children because they're the offspring of Abraham. But: In Isaac your offspring will be called.
Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
That is, the children of the flesh aren't the children of God. It is the children of the promise who are counted as the offspring.
That is, the ones who are the children of the flesh, these aren't the children of God. But the children of the promise are counted as the offspring.
That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
Because this is the word of promise: At this time I will come, and Sarah will have a son.
Because this is the word of promise: At this time I'll come, and Sarah will have a son.
For this is the word of promise, At this time will I come, and Sarah shall have a son.
And not only that, but when Rebecca conceived by one man, our father Isaac —
And not only this, but when Rebekah too had conceived by one, our father Isaac.
And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
before the children were born, and before they had done anything good or bad, so that God's purpose according to his choosing might stand, not by works but by the one who calls —
(Because the children not being born yet, or having done any good or evil, so the purpose of God according to choosing could stand, not of works but of the one who calls.)
(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
she was told, The older will serve the younger.
It was said to her: The older will serve the younger.
It was said unto her, The elder shall serve the younger.
As it is written: Jacob I loved, but Esau I hated.
As it's written: Jacob I loved, but Esau I hated.
As it is written, Jacob have I loved, but Esau have I hated.
What should we say then? Is there unrighteousness with God? Absolutely not.
What'll we say then? Is there unrighteousness with God? God forbid.
What shall we say then? Is there unrighteousness with God? God forbid.
Because he says to Moses: I will have mercy on whoever I have mercy on, and I will have compassion on whoever I have compassion on.
Because he says to Moses: I'll have mercy on who I'll have mercy on, and I'll have pity on who I'll have pity on.
For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
So then it doesn't depend on the man who wills it, or the man who runs for it, but on God who shows mercy.
So then it isn't of the one who wants or of the one who runs, but of God who shows mercy.
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
Because the scripture says to Pharaoh: I raised you up for this very purpose, so I might show my power in you, and so my name might be declared through all the earth.
Because the scripture says to Pharaoh: I've raised you up for this very purpose, so I could show my power in you and so my name could be told out through all the earth.
For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
So he has mercy on whoever he wants, and he hardens whoever he wants.
So then he has mercy on who he wants, and who he wants he hardens.
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
The potter and the clay
You will say to me then, Why does he still find fault? For who has resisted his will? But who are you, man, to answer back to God? Will the thing that was made say to the one who made it, Why have you made me like this? Hasn't the potter the right over the clay, to make out of the same lump one vessel for honour and another for dishonour? What if God, wanting to show his anger and make his power known, put up with great patience the vessels of anger fitted for destruction — and did it to make known the riches of his glory on the vessels of mercy, which he had prepared beforehand for glory, even us, whom he has called, not from the Jews only but from the Gentiles as well? As he says in Osee: I will call them my people who were not my people, and her beloved who was not beloved. And in the place where it was said to them, You are not my people, there they will be called the children of the living God. And Esaias cries out about Israel: Though the number of the Israelites be like the sand of the sea, only a small group will be saved. Because he will finish the work and cut it short in righteousness. A short work will the Lord make upon the earth. And as Esaias said before: Unless the Lord Almighty had left us a seed, we would have been like Sodoma and made like Gomorrha. What should we say then? That the Gentiles, who weren't chasing after righteousness, have obtained righteousness — the righteousness that is by faith. But Israel, chasing after a law of righteousness, hasn't reached that law. Why not? Because they didn't seek it by faith, but as though it came by works. They stumbled over the stumbling stone, as it is written: Look, I lay in Sion a stumbling stone and a rock of offence. And whoever believes in him won't be put to shame.
You'll say to me then: Why does he still find fault? Because who's stood against his will? No, but who are you, man, who answers back against God? Will the thing formed say to the one who formed it: Why have you made me like this? Hasn't the potter power over the clay, of the same lump to make one vessel to honour and another to dishonour? What if God, wanting to show his anger and to make his power known, put up with great patience the vessels of anger fitted to ruin? And so he could make known the riches of his glory on the vessels of mercy, that he'd got ready before to glory. Even us, who he's called — not of the Jews only but of the nations too. As he says in Hosea too: I'll call them my people who weren't my people, and her beloved who wasn't beloved. And it'll be that in the place where it was said to them: You aren't my people — there they'll be called the children of the living God. Isaiah cries out too about Israel: Though the number of the children of Israel is like the sand of the sea, the ones left will be saved. Because he'll finish the work and cut it short in righteousness. Because the Lord will make a short work on the earth. And as Isaiah said before: Unless the Lord Almighty had left us an offspring, we'd have been like Sodom and been made like Gomorrah. What'll we say then? That the nations, who didn't follow after righteousness, have got hold of righteousness, that is, the righteousness that's of faith. But Israel, who followed after the teaching of righteousness, hasn't come to the teaching of righteousness. Why? Because they didn't look for it by faith but as it were by the works of the teaching. Because they stumbled at that stumbling stone. As it's written: Look — I lay in Zion a stumbling stone and a rock of offence. And whoever believes in him won't be put to shame.
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles? As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
You will say to me then, Why does he still find fault? For who has resisted his will?
You'll say to me then: Why does he still find fault? Because who's stood against his will?
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
But who are you, man, to answer back to God? Will the thing that was made say to the one who made it, Why have you made me like this?
No, but who are you, man, who answers back against God? Will the thing formed say to the one who formed it: Why have you made me like this?
Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Hasn't the potter the right over the clay, to make out of the same lump one vessel for honour and another for dishonour?
Hasn't the potter power over the clay, of the same lump to make one vessel to honour and another to dishonour?
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
What if God, wanting to show his anger and make his power known, put up with great patience the vessels of anger fitted for destruction —
What if God, wanting to show his anger and to make his power known, put up with great patience the vessels of anger fitted to ruin?
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
and did it to make known the riches of his glory on the vessels of mercy, which he had prepared beforehand for glory,
And so he could make known the riches of his glory on the vessels of mercy, that he'd got ready before to glory.
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
even us, whom he has called, not from the Jews only but from the Gentiles as well?
Even us, who he's called — not of the Jews only but of the nations too.
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
As he says in Osee: I will call them my people who were not my people, and her beloved who was not beloved.
As he says in Hosea too: I'll call them my people who weren't my people, and her beloved who wasn't beloved.
As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
And in the place where it was said to them, You are not my people, there they will be called the children of the living God.
And it'll be that in the place where it was said to them: You aren't my people — there they'll be called the children of the living God.
And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
And Esaias cries out about Israel: Though the number of the Israelites be like the sand of the sea, only a small group will be saved.
Isaiah cries out too about Israel: Though the number of the children of Israel is like the sand of the sea, the ones left will be saved.
Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
Because he will finish the work and cut it short in righteousness. A short work will the Lord make upon the earth.
Because he'll finish the work and cut it short in righteousness. Because the Lord will make a short work on the earth.
For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
And as Esaias said before: Unless the Lord Almighty had left us a seed, we would have been like Sodoma and made like Gomorrha.
And as Isaiah said before: Unless the Lord Almighty had left us an offspring, we'd have been like Sodom and been made like Gomorrah.
And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
What should we say then? That the Gentiles, who weren't chasing after righteousness, have obtained righteousness — the righteousness that is by faith.
What'll we say then? That the nations, who didn't follow after righteousness, have got hold of righteousness, that is, the righteousness that's of faith.
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
But Israel, chasing after a law of righteousness, hasn't reached that law.
But Israel, who followed after the teaching of righteousness, hasn't come to the teaching of righteousness.
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
Why not? Because they didn't seek it by faith, but as though it came by works. They stumbled over the stumbling stone,
Why? Because they didn't look for it by faith but as it were by the works of the teaching. Because they stumbled at that stumbling stone.
Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
as it is written: Look, I lay in Sion a stumbling stone and a rock of offence. And whoever believes in him won't be put to shame.
As it's written: Look — I lay in Zion a stumbling stone and a rock of offence. And whoever believes in him won't be put to shame.
As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.