The Letter to the Romans

Romans 9

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ROMANS 9:1

TWMC

I am speaking the truth in Christ, and I am not lying. My conscience, guided by the Holy Spirit, confirms the truth of what I am saying.¹

KJV

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

Greek

Ἀλήθειαν λέγω ἐν χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ,

Romanized Greek

Alētheian legō en christō, ou pseudomai, symmartyrousēs moi tēs syneidēseōs mou en pneumati hagiō,

ROMANS 9:2

TWMC

My heart is filled with overwhelming sorrow and a grief that never leaves me.²

KJV

That I have great heaviness and continual sorrow in my heart.

Greek

ὅτι λύπη μοι ἐστὶν μεγάλη, καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου.

Romanized Greek

hoti lypē moi estin megalē, kai adialeiptos odynē tē kardia mou.

ROMANS 9:3

TWMC

For the sake of my own people, my fellow Israelites, I could wish that I myself were cursed and separated from Christ.³

KJV

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

Greek

Εὐχόμην γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου, τῶν συγγενῶν μου κατὰ σάρκα·

Romanized Greek

Euchomēn gar autos egō anathema einai apo tou christou hyper tōn adelphōn mou, tōn syngenōn mou kata sarka;

ROMANS 9:4

TWMC

They are the people of Israel! God adopted them as His own, revealed His glory among them, established His covenants with them, gave them His Law, taught them how to worship Him, and entrusted them with His promises.⁴

KJV

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;

Greek

οἵτινές εἰσιν Ἰσραηλῖται, ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι,

Romanized Greek

hoitines eisin Israēlitai, hōn hē huiothesia kai hē doxa kai hai diathēkai kai hē nomothesia kai hē latreia kai hai epangeliai,

ROMANS 9:5

TWMC

They are descendants of the patriarchs, and it was through their family line that Jesus Christ, the Messiah, came into the world as a human being—He who is over all, God blessed forever. Amen.⁵

KJV

Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Greek

ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν.

Romanized Greek

hōn hoi pateres, kai ex hōn ho christos to kata sarka, ho ōn epi pantōn, theos eulogētos eis tous aiōnas. Amēn.

ROMANS 9:6

TWMC

But this does not mean that God's promises to Israel have failed. For not everyone descended from Israel truly belongs to the Israel of God's promise.⁶

KJV

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

Greek

Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. Οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ·

Romanized Greek

Ouch hoion de hoti ekpeptōken ho logos tou theou. Ou gar pantes hoi ex Israēl, houtoi Israēl;

ROMANS 9:7

TWMC

And not everyone descended from Abraham is counted among the children of God's promise. For God told Abraham, “It is through Isaac that your descendants will be named.”

KJV

Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

Greek

οὐδ’ ὅτι εἰσὶν σπέρμα Ἀβραάμ, πάντες τέκνα· ἀλλ’ Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα.

Romanized Greek

oud’ hoti eisin sperma Abraam, pantes tekna; all’ En Isaak klēthēsetai soi sperma.

ROMANS 9:8

TWMC

In other words, simply being born into Abraham's family does not make someone a child of God's promise. It is those whom God has promised who are counted as his descendants.

KJV

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.

Greek

Τοῦτ’ ἔστιν, οὐ τὰ τέκνα τῆς σαρκός, ταῦτα τέκνα τοῦ θεοῦ· ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα.

Romanized Greek

Tout’ estin, ou ta tekna tēs sarkos, tauta tekna tou theou; alla ta tekna tēs epangelias logizetai eis sperma.

ROMANS 9:9

TWMC

For this is what God promised Abraham: “At the appointed time, I will return, and Sarah will have a son.”⁷

KJV

For this is the word of promise, At this time will I come, and Sarah shall have a son.

Greek

Ἐπαγγελίας γὰρ ὁ λόγος οὗτος, Κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι, καὶ ἔσται τῇ Σάρρᾳ υἱός.

Romanized Greek

Epangelias gar ho logos houtos, Kata ton kairon touton eleusomai, kai estai tē Sarra huios.

ROMANS 9:10

TWMC

And there is more. Rebecca conceived twin sons by one father, our ancestor Isaac.⁸

KJV

And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

Greek

Οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν—

Romanized Greek

Ou monon de, alla kai Rhebekka ex henos koitēn echousa, Isaak tou patros hēmōn—

ROMANS 9:11

TWMC

Before those children were born, before either had done anything good or evil, God revealed His purpose in choosing between them. His decision was not based on anything they had done,

KJV

(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;)

Greek

μήπω γὰρ γεννηθέντων, μηδὲ πραξάντων τι ἀγαθὸν ἢ κακόν, ἵνα ἡ κατ’ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, οὐκ ἐξ ἔργων, ἀλλ’ ἐκ τοῦ καλοῦντος,

Romanized Greek

mēpō gar gennēthentōn, mēde praxantōn ti agathon ē kakon, hina hē kat’ eklogēn prothesis tou theou menē, ouk ex ergōn, all’ ek tou kalountos,

ROMANS 9:12

TWMC

but on His own calling. He told Rebecca, “The older will serve the younger.”

KJV

It was said unto her, The elder shall serve the younger.

Greek

ἐρρήθη αὐτῇ ὅτι Ὁ μείζων δουλεύσει τῷ ἐλάσσονι.

Romanized Greek

errēthē autē hoti Ho meizōn douleusei tō elassoni.

ROMANS 9:13

TWMC

As Scripture later declared, “Jacob I loved, but Esau I hated.”⁹

KJV

As it is written, Jacob have I loved, but Esau have I hated.

Greek

Καθὼς γέγραπται, Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα.

Romanized Greek

Kathōs gegraptai, Ton Iakōb ēgapēsa, ton de Ēsau emisēsa.

ROMANS 9:14

TWMC

What, then, should we conclude? Is God being unjust in the way He chooses? Absolutely not!¹⁰

KJV

What shall we say then? Is there unrighteousness with God? God forbid.

Greek

Τί οὖν ἐροῦμεν; Μὴ ἀδικία παρὰ τῷ θεῷ; Μὴ γένοιτο.

Romanized Greek

Ti oun eroumen? Mē adikia para tō theō? Mē genoito.

ROMANS 9:15

TWMC

For God told Moses, “I will show mercy to whomever I choose to show mercy, and I will have compassion on whomever I choose to have compassion.”¹¹

KJV

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.

Greek

Τῷ γὰρ Μωϋσῇ λέγει, Ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω.

Romanized Greek

Tō gar Mōysē legei, Eleēsō hon an eleō, kai oikteirēsō hon an oikteirō.

ROMANS 9:16

TWMC

So receiving God's mercy does not depend on human desire or force of will, nor on human effort, but on God Himself, who freely gives mercy.¹²

KJV

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Greek

Ἄρα οὖν οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος θεοῦ.

Romanized Greek

Ara oun ou tou thelontos, oude tou trechontos, alla tou eleountos theou.

ROMANS 9:17

TWMC

Scripture tells us what God said to Pharaoh: “I raised you up for this very purpose—to demonstrate My power through you, so that My name would be proclaimed throughout the earth.”¹³

KJV

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.

Greek

Λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι Εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.

Romanized Greek

Legei gar hē graphē tō Pharaō hoti Eis auto touto exēgeira se, hopōs endeixōmai en soi tēn dynamin mou, kai hopōs diangelē to onoma mou en pasē tē gē.

ROMANS 9:18

TWMC

Therefore, God shows mercy to whomever He chooses, and He hardens the hearts of whomever He chooses.¹⁴

KJV

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Greek

Ἄρα οὖν ὃν θέλει ἐλεεῖ· ὃν δὲ θέλει σκληρύνει.

Romanized Greek

Ara oun hon thelei eleei; hon de thelei sklērynei.

ROMANS 9:19

TWMC

Then you may ask me, “Why does God still hold people responsible? Who can possibly resist His will?”¹⁵

KJV

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

Greek

Ἐρεῖς οὖν μοι, Τί ἔτι μέμφεται; Τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν;

Romanized Greek

Ereis oun moi, Ti eti memphetai? Tō gar boulēmati autou tis anthestēken?

ROMANS 9:20

TWMC

But who are you, a mere human being, to challenge God? Can something that has been created question its Creator, saying, “Why did You make me this way?”¹⁶

KJV

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?

Greek

Μενοῦνγε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ; Μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, Τί με ἐποίησας οὕτως;

Romanized Greek

Menounge, ō anthrōpe, sy tis ei ho antapokrinomenos tō theō? Mē erei to plasma tō plasanti, Ti me epoiēsas houtōs?

ROMANS 9:21

TWMC

Doesn't a potter have the right to shape the same lump of clay into different vessels—one for an honorable purpose and another for a dishonorable purpose?

KJV

Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

Greek

Ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;

Romanized Greek

Ē ouk echei exousian ho kerameus tou pēlou, ek tou autou phyramatos poiēsai ho men eis timēn skeuos, ho de eis atimian?

ROMANS 9:22

TWMC

What if God, desiring to demonstrate His righteous judgment and reveal His power, has patiently endured those who are objects of His wrath, prepared for destruction?¹⁷

KJV

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:

Greek

Εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργήν, καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν·

Romanized Greek

Ei de thelōn ho theos endeixasthai tēn orgēn, kai gnōrisai to dynaton autou, ēnenken en pollē makrothymia skeuē orgēs katērtismena eis apōleian;

ROMANS 9:23

TWMC

And what if He has done this to reveal the magnificent riches of His glory to those who receive His mercy—those He prepared beforehand to share in His glory?

KJV

And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

Greek

καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν,

Romanized Greek

kai hina gnōrisē ton plouton tēs doxēs autou epi skeuē eleous, ha proētoimasen eis doxan,

ROMANS 9:24

TWMC

And we are among those He has called, not only from the Jewish people but also from the Gentiles.¹⁸

KJV

Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Greek

οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων, ἀλλὰ καὶ ἐξ ἐθνῶν;

Romanized Greek

hous kai ekalesen hēmas ou monon ex Ioudaiōn, alla kai ex ethnōn?

ROMANS 9:25

TWMC

As God declared through the prophet Hosea, “Those who were not My people, I will call My people; and the one who was not loved, I will call My beloved.”¹⁹

KJV

As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

Greek

Ὡς καὶ ἐν τῷ Ὡσηὲ λέγει, Καλέσω τὸν οὐ λαόν μου λαόν μου· καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην.

Romanized Greek

Hōs kai en tō Hōsēe legei, Kalesō ton ou laon mou laon mou; kai tēn ouk ēgapēmenēn ēgapēmenēn.

ROMANS 9:26

TWMC

“And in the very place where they were told, ‘You are not My people,’ they will be called children of the living God.”

KJV

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.

Greek

Καὶ ἔσται, ἐν τῷ τόπῳ οὗ ἐρρήθη αὐτοῖς, Οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος.

Romanized Greek

Kai estai, en tō topō hou errēthē autois, Ou laos mou hymeis, ekei klēthēsontai huioi theou zōntos.

ROMANS 9:27

TWMC

Isaiah also cried out concerning Israel: “Even though the descendants of Israel are as numerous as the sand along the seashore, only a remnant will be saved.²⁰

KJV

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:

Greek

Ἠσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ, Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται·

Romanized Greek

Ēsaias de krazei hyper tou Israēl, Ean ē ho arithmos tōn huiōn Israēl hōs hē ammos tēs thalassēs, to kataleimma sōthēsetai;

ROMANS 9:28

TWMC

For the Lord will carry out His word upon the earth, bringing it to its full and certain completion.”²¹

KJV

For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

Greek

λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ· ὅτι λόγον συντετμημένον ποιήσει κύριος ἐπὶ τῆς γῆς.

Romanized Greek

logon gar syntelōn kai syntemnōn en dikaiosynē; hoti logon syntetmēmenon poiēsei kyrios epi tēs gēs.

ROMANS 9:29

TWMC

And as Isaiah foretold, “If the Lord of Hosts had not preserved a few descendants for us, we would have suffered the same fate as Sodom and Gomorrah—complete destruction.”²²

KJV

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.

Greek

Καὶ καθὼς προείρηκεν Ἠσαΐας, Εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.

Romanized Greek

Kai kathōs proeirēken Ēsaias, Ei mē kyrios Sabaōth enkatelipen hēmin sperma, hōs Sodoma an egenēthēmen, kai hōs Gomorra an hōmoiōthēmen.

ROMANS 9:30

TWMC

So what should we conclude? The Gentiles, who were not pursuing righteousness through the Law, have received righteousness through faith.²³

KJV

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

Greek

Τί οὖν ἐροῦμεν; Ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην, κατέλαβεν δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως·

Romanized Greek

Ti oun eroumen? Hoti ethnē ta mē diōkonta dikaiosynēn, katelaben dikaiosynēn, dikaiosynēn de tēn ek pisteōs;

ROMANS 9:31

TWMC

But Israel, though earnestly pursuing righteousness through the Law, failed to attain the righteousness they were seeking.

KJV

But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

Greek

Ἰσραὴλ δέ, διώκων νόμον δικαιοσύνης, εἰς νόμον δικαιοσύνης οὐκ ἔφθασεν.

Romanized Greek

Israēl de, diōkōn nomon dikaiosynēs, eis nomon dikaiosynēs ouk ephthasen.

ROMANS 9:32

TWMC

Why? Because they pursued it as something they could earn through their own works, rather than receiving it through faith. They stumbled over the very stone God had placed before them.²⁴

KJV

Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

Greek

Διὰ τί; Ὅτι οὐκ ἐκ πίστεως, ἀλλ’ ὡς ἐξ ἔργων νόμου· προσέκοψαν γὰρ τῷ λίθῳ τοῦ προσκόμματος,

Romanized Greek

Dia ti? Hoti ouk ek pisteōs, all’ hōs ex ergōn nomou; prosekopsan gar tō lithō tou proskommatos,

ROMANS 9:33

TWMC

Just as Scripture declares, “Look! I am placing in Zion a stone that causes people to stumble, a rock that makes them fall. But whoever puts their trust in Him will never be put to shame.”²⁵

KJV

As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

Greek

καθὼς γέγραπται, Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου· καὶ πᾶς ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται.

Romanized Greek

kathōs gegraptai, Idou tithēmi en Siōn lithon proskommatos kai petran skandalou; kai pas ho pisteuōn ep’ autō ou kataischynthēsetai.

Notes

Romans 9:1 Paul's Conscience and the Holy Spirit. Paul emphasizes his sincerity three ways: he speaks truthfully in Christ, denies lying, and appeals to his conscience as bearing witness in the Holy Spirit. TWMC's “my conscience, guided by the Holy Spirit” communicates this relationship in conversational English. However, the Greek more directly describes his conscience bearing witness in the Holy Spirit. This does not mean the Spirit makes every personal judgment of conscience infallible. ↩
Romans 9:2 Overwhelming Sorrow and Unceasing Grief. Paul uses two closely related Greek expressions, lypē megalē (great sorrow) and adialeiptos odynē (unceasing anguish). TWMC expresses their combined force as “overwhelming sorrow and a grief that never leaves me.” The repetition is deliberate: the sorrow is both intense and enduring, not merely a passing emotional reaction. ↩
Romans 9:3 Accursed and Separated from Christ. The Greek anathema expresses being under a curse. Paul's wording communicates an extraordinary wish to be separated from Christ for the sake of his fellow Israelites. The grammatical construction presents this as a wish, not an achievable bargain or an actual separation. TWMC's “I could wish” preserves that force without weakening it by adding “almost.” The Greek also emphasizes his kinship with them “according to the flesh,” meaning their shared human ancestry. ↩
Romans 9:4 Israel's Covenant Privileges. Paul lists six privileges belonging to Israel: adoption, divine glory, covenants, giving of the Law, sacred service, and promises. The Greek huiothesia refers to adoption or the recognized status of a son. Here its national and covenant context is important. Likewise, latreia refers to sacred service or worship, particularly Israel's established worship of God. TWMC's “taught them how to worship Him” expresses the meaning conversationally. The Greek word also carries the special, sacred nature of the worship God entrusted to Israel. ↩
Romans 9:5 The Messiah's Human Ancestry and Divine Identity. Paul's phrase “according to the flesh” establishes the Messiah's human descent from Israel. TWMC expresses this as His coming into the world as a human being through Israel's family line. The final Greek clause presents an important punctuation and interpretation question. It can be understood as describing Christ as God over all, or as a concluding blessing directed to God. TWMC follows the reading that calls Christ God over all. The other reading, and why the question turns on punctuation rather than on the Greek words themselves, is explained in the Theology note on this verse. ↩
Romans 9:6 Israel, Abraham's Descendants, and the Promise. Paul distinguishes natural descent from participation in God's particular covenant promise. The Genesis 21:12 quotation identifies Isaac as the line through whom Abraham's offspring would be named, while Genesis 17:19–21 distinguishes God's covenant with Isaac from other genuine promises to Ishmael. These passages do not say that no descendant outside Isaac's line could ever be saved. Jesus' dispute about Abrahamic descent and conduct in John 8:33–44 is relevant context but not an identical argument. ↩
Romans 9:9 Sarah and the Son of Promise. Paul quotes God's promise that Sarah would have a son at the appointed time (Genesis 18:10, 14). The wording carries the distinct initiative of God's promise, rather than merely describing a predictable biological inheritance. ↩
Romans 9:10 Jacob and Esau Before Their Birth. Paul emphasizes that God's announced purpose concerning Rebecca's twins came before either child was born or had done good or evil. Paul keeps the distinction between God's calling and human works clearly in view. “Choosing between them” expands the Greek phrase about purpose according to election; it is not meant to decide whether the emphasis is personal salvation, covenant role or another aspect of God's historical purpose. ↩
Romans 9:13 Jacob I Loved, but Esau I Hated. Paul quotes Malachi 1:2–3, where Jacob and Esau also stand for Israel and Edom. TWMC keeps the sharp wording. The language of covenant preference and judgment in Malachi is different from saying that this verse alone determines the eternal destination of every person descended from either brother, which it does not. ↩
Romans 9:14 Is There Injustice with God?. The Greek adikia denotes injustice or unrighteousness. Mē genoito expresses Paul's emphatic rejection, rendered “Absolutely not!” “In the way He chooses” explains the previous argument, rather than translating an additional Greek phrase. ↩
Romans 9:15 Mercy and Compassion. Paul quotes Exodus 33:19 and uses distinct terms associated with mercy (eleeō) and compassion (oiktirō). “Whomever I choose” conveys divine freedom; the Greek quotation more directly repeats God's declaration about those on whom He will have mercy and compassion. TWMC's wording is an expansion made for clarity. ↩
Romans 9:16 Human Willing and Human Effort. The Greek contrasts willing (thelontos) and running or striving (trechontos) with God's mercy. TWMC's “human desire or force of will, nor on human effort” distinguishes desire, determination and exertion. “Force of will” is an explanatory English expansion, not an additional Greek expression. ↩
Romans 9:17 God's Purpose in Pharaoh. Paul cites Exodus 9:16. “Raised you up” concerns God's historical purpose of displaying His power through Pharaoh and spreading His name. The verse does not explicitly claim Pharaoh was created for eternal damnation; and the paraphrase does not add that idea. ↩
Romans 9:18 God Hardens Whomever He Wills. The Greek sklērynei means “hardens” and explicitly attributes the action to God. “Hardens the hearts” supplies the implied object from the Exodus narrative; “hearts” is not separately stated here. TWMC does not soften this to “permits hardening,” which would bring in one side of a debated interpretation. ↩
Romans 9:19 God's Will and Human Responsibility. The Greek verb memphetai concerns finding fault; boulēma concerns purpose or will. “Hold people responsible” paraphrases the objection rather than giving a strict lexical equivalent. The question is raised for discussion, not adopted as Paul's conclusion. ↩
Romans 9:20 The Potter and His Clay. Paul contrasts a vessel with its maker, and honorable with dishonorable uses. TWMC says “one for an honorable purpose and another for a dishonorable purpose” rather than softening “dishonorable” to “ordinary,” which would weaken the original contrast. The illustration echoes Isaiah 29:16, 45:9 and Jeremiah 18. The phrase does not itself mean God creates a person to be morally evil. ↩
Romans 9:22 Prepared for Destruction or Prepared for Glory?. Verse 22 uses passive katērtismena, “prepared/fitted,” without naming the agent; the surrounding potter image keeps divine agency an interpretive possibility. Verse 23 uses active proētoimasen, explicitly naming God as the One who prepared the vessels of mercy beforehand. The Greek construction and the timing language are different. “Righteous judgment” expands wrath interpretively, and “those who receive His mercy” interprets the vessels of mercy image. TWMC's wording includes these expansions for clarity. ↩
Romans 9:24 God's Call Extends to Jews and Gentiles. Paul includes those called from Jews and Gentiles in one saving purpose. “Gentiles” denotes the nations beyond Israel; the wording does not suggest two competing paths to salvation. ↩
Romans 9:25 Those Who Were Not My People. Paul draws from Hosea 2:23 and 1:10. The sequence “not My people,” “My people,” “not loved,” and “My beloved” is intentional. TWMC renders the second pair “the one who was not loved, I will call My beloved,” capitalizing “My” for God. Hosea originally concerned Israel's judgment and restoration, not exclusively Gentiles. ↩
Romans 9:27 Only a Remnant Will Be Saved. Paul quotes Isaiah 10:22, comparing Israel's multitude to the sand and contrasting it with a saved remnant. The salvation language is best read in its original historical and prophetic setting, rather than assumed in every use to mean only individual eternal salvation. ↩
Romans 9:28 God's Certain and Righteous Judgment. The Byzantine textual tradition has a longer quotation than several modern critical editions. TWMC expresses the completion of God's word as “bringing it to its full and certain completion.” The Robinson–Pierpont Byzantine text, which TWMC follows, has the longer reading, including the words “in righteousness.” ↩
Romans 9:29 The Lord Preserves a People. Paul cites Isaiah 1:9. “Lord of Hosts” evokes God's heavenly armies. Sodom and Gomorrah were both destroyed in Genesis 19, although Lot escaped. TWMC explains their shared fate as “complete destruction,” referring to the cities, not necessarily every person associated with them. ↩
Romans 9:30 The Pursuit of Righteousness. Paul contrasts Gentiles who were not pursuing righteousness with Israel pursuing a law of righteousness. “Failed to attain the righteousness they were seeking” expresses the implication of failing to attain that law, rather than a strictly literal rendering. The comparison is about pursuit and reception, not the inherent moral status of ethnic groups. ↩
Romans 9:32 Faith Rather Than Works. The Greek contrasts faith with seeking righteousness as though by works. The Robinson–Pierpont Byzantine text, which TWMC follows, reads “works of the Law” here; some other manuscripts have only “works.” “As something they could earn” is interpretive English, clarifying Paul's contrast but adding the language of earning. ↩
Romans 9:33 The Stone of Stumbling. Paul combines Isaiah 8:14 and 28:16. The stone and rock imagery contrasts stumbling and trusting. TWMC's “puts their trust in Him” renders pisteuō contextually; “never be put to shame” preserves the promise rather than reducing it to “not be disappointed.” ↩