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Romans 9

1 I say the truth in Christ, I do not deceive, my conscience co-witnessing for me in the Holy Spirit, 2 because great pain is to me and unceasing woe to my heart. 3 For I wish that I myself be accursed from Christ in behalf of my brothers, my kinsmen according to the flesh, 4 who are Israelites, whose [are] the sonship and the glory and the covenants and the lawgiving and the service and the promises, 5 whose [are] the fathers, and from whom [is] the Christ according to the flesh, who is God, over all, blessed to eternity, Amen. 6 By no means has the word of God failed, for they are not all from Israel who are of Israel. 7 Neither because they are seed of Abraham [are] they all [his] children, rather: In Isaac shall your seed be called. 8 That is, not the children of the flesh are the children of God, but the children of the promise are reckoned as seed. 9 For the word of the promise is this: According to the opportune-time1 I will come and [a] child will be to Sarah. 10 And not only [this], but Rebecca also having conceived by one, [namely] Isaac our father— 11 for [the child] being not yet born nor having done any good or worthless [thing], in order that the purpose of God according to selection stand, 12 not by works but by the [one] calling—It was said to her that: The greater2 will be slave to the lesser3, 13 just as it is written: Jacob I have agape-loved, but Esau I have hated. 14 What therefore will we say? [Is there] injustice with God?4 May it not be! 15 For to Moses he says: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 16 [it is] therefore not of the [one] wishing, nor the [one] running, but of God being merciful. 17 For the scripture says to Pharaoh that: Unto this [thing] itself have I raised you up, in order that I reveal in you my power, and in order that my name be proclaimed in all the land. 18 Therefore on whom he wishes he is merciful, but whom he wishes he hardens. 19 You will say to me therefore: Why does he blame? For who has resisted his intention? 20 O man, rather who are you [who] contradicts God? Shall the [thing] formed say to the [one] having formed [it]: Why have you made me thus?4 21 Or doesn't the potter of the clay have authority to make on the one hand [a] vessel for honor, or on the other [a vessel] for dishonor? 22 But [what] if God, wishing to reveal [his] wrath and make known his power, has endured, in much long-suffering, vessels of wrath prepared for destruction, 23 and in order that he make known the wealth of his glory upon vessels of mercy, which he prepared beforehand for glory, 24 us whom he also called, not only from [the] Jews, but from the nations? 25 As it also says in Hosea:
I will call [them] my people [who were] not my people
And her agape-beloved [who was] not my agape-beloved.
26 And it will be in the place where it was said to them,
You [are] not my people.
Here they will be called sons of [the] zoe-living5 God.
27 And Isaiah cries out concerning Israel:
Though the number of the sons of Israel be as the sand of the sea,
The remainder will be saved.
28 For [he is] completing [this] word and shortening it in justice,
Because [a] shortened word will the Lord do upon the land.

29 And just as Isaiah foretold:

Unless the Lord sabaoth left to us [a] seed
We would have become as Sodom
and would have been made like Gomorrah.

30 What therefore will we say? That the nations who [were] not pursuing justness have attained justness, indeed the justness from faith. 31 But Israel, pursuing [the] law of justness, to [this] law has not attained. 32 Why? Because not from belief but from works; they dashed against the stone of dashing, just as it is written:

Behold I place in Zion [a] stone of dashing
and [a] rock of stumbling.
And the [one] believing upon him will not be shamed.

1KAIROS (καιρoς ) `opportune time', `proper time', `season'

2or "elder"

3or "younger"

4Grammar indicates "no" answer expected or expresses uncertainty

5from ZOE "ZOH-ay" (ζωη)—Life 'collectively', interdependent, interconnected. Although it means 'life' in the conventional sense (for example: Matt.9:18, Matt.27:63, Luke.2:36, Acts.25:24, Rom.7:2, 2Cor.1:8, 1Thes.4:17, 1Tim.5:10, Rev.19:20), Jesus uses ZOE exclusively of 'life eternal' (with the possible exceptions of Luke.15:13, Luke.16:25). The other N.T. writers use ZOE in both senses—temporal and eternal, generally clear from the context. The Father is the 'zoe-living God' (see Matt.16:16). The Septuagint (LXX) in Gen.2:7 has "...[God] breathed into his nostrils the breath of zoe-life, and the man became a zoe-living psyche-life" (and see 1Cor.15:45); and Gen.3:20 (LXX) "And Adam called his wife's name ZOE, because she was the mother of all zoe-living." Contrast PSYCHE (ψυχη): an individual manifestation of life/consciousness. See John.12:25 where both ZOE and PSYCHE occur. Greek also has the word BIOS (βιoς ) for 'life' in the sense of biological processes.