罗马书 9

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

¹I speak the truth in Christ, I am not lying, my conscience testifying with me in the Holy Spirit, ²that I have great grief and unceasing agony in my heart. ³For I was wishing that I myself were accursed from Christ for the sake of my brothers, my kinsmen according to the flesh; ⁴who are Israelites; whose is the adoption and the glory and the covenants and the giving of the law and the service and the promises; ⁵whose are the fathers, and from whom is Christ according to the flesh, who is over all, God blessed forever. Amen. ⁶But it is not as though the word of God has failed. For not all those out of Israel, these are Israel; ⁷nor because they are Abraham's seed are they all children; but, "In Isaac a seed will be named for you." ⁸That is, it is not the children of the flesh, these who are children of God, but the children of the promise are counted as seed. ⁹For this word is of promise: "According to this time I will come, and there will be a son to Sarah." ¹⁰And not only so, but Rebekah also, having conceived from one, Isaac our father— ¹¹for they being not yet born, nor having done anything good or bad, so that the purpose of God according to election might stand, ¹²it was said to her, "The elder will serve the younger." ¹³Just as it is written: "Jacob I loved, but Esau I hated." ¹⁴What then will we say? Is there injustice with God? May it never be! ¹⁵For he says to Moses: "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." ¹⁶So then, it is not of the one willing, nor of the one running, but of God who has mercy. ¹⁷For the Scripture says to Pharaoh: "For this very thing I raised you up, so that I might show my power in you, and so that my name might be proclaimed in all the earth." ¹⁸So then, whom he wills he has mercy on, and whom he wills he hardens. ¹⁹You will say to me then: "Why then does he still find fault? For who has resisted his will?" ²⁰O man, indeed, who are you who answer back to God? Will the molded thing say to the one molding it, "Why did you make me like this?" ²¹Or does not the potter have authority over the clay, out of the same lump to make one vessel for honor, and another for dishonor? ²²And what if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction, ²³and so that he might make known the riches of his glory upon vessels of mercy, which he prepared beforehand for glory? ²⁴Even us, whom he also called, not only out of Jews but also out of nations, ²⁵as he also says in Hosea: "I will call the not-my-people my-people, and the not-beloved beloved." ²⁶"And it will be in the place where it was said to them, 'You are not my people,' there they will be called sons of the living God." ²⁷And Isaiah cries out over Israel: "If the number of the sons of Israel is as the sand of the sea, the remnant will be saved; ²⁸for the Lord will execute his word upon the earth, finishing a word and cutting it short in righteousness, because a cut-short word the Lord will make upon the earth." ²⁹And as Isaiah foretold: "If the Lord of Sabaoth had not left us a seed, we would have become like Sodom, and we would have been made like Gomorrah." ³⁰What then will we say? That nations not pursuing righteousness laid hold of righteousness, even the righteousness that is of faith; ³¹but Israel, pursuing a law of righteousness, did not arrive at a law of righteousness. ³²Why? Because they pursued it not of faith, but as of works of the law. For they stumbled at the stone of stumbling, ³³just as it is written: "Look, I place in Zion a stone of stumbling and a rock of offense; and everyone believing on him will not be put to shame."

AI 生成的呈现，非人工翻译。在新共识圣经中阅读罗马书 9 →

本章中的争议经文

预定论
神是否拣选谁将得救？基于什么标准？罗马书 9:10-24 曾被解读为教导无条件的个人拣选、群体性拣选或其他内涵，而对此的解答塑造着基督徒的确据与实践。

各传统一致认同之处

Across all families, it is universally affirmed that Gentiles attained righteousness through faith, whereas Israel failed to attain it because they pursued righteousness by works of the law. It is also agreed that God's promise has not failed because it was intended only for the children of the promise, and it is broadly affirmed that Israel possesses distinct covenantal gifts and that the stumbling stone serves as a perpetual warning against works-righteousness. Several traditions emphasize… 登录以阅读完整共识 →

多数认同，但非全部

Israel possesses distinct covenantal gifts, including the adoption, the glory, the covenants, the giving of the law, the service, the promises, and the human lineage of Christ. (8 affirm)
The 'stumbling stone' serves as a perpetual warning against seeking to fulfill God's law through works-righteousness or resting on religious heritage instead of faith. (9 affirm)

各传统的分歧之处

God's election of Jacob over Esau prior to their birth reveals that the calling of initial grace is completely gratuitous and independent of prior human works.
catholic: AFFIRM; orthodox: DENY; oriental-orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; restorationist: DENY
God's choice of Jacob over Esau before they were born demonstrates unconditional, individual predestination to salvation, decided entirely independent of foreseen acts.
catholic: QUALIFY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: DENY
God's election of Jacob over Esau is based on His eternal divine foreknowledge of their respective free choices and faith, preserving human synergy.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY
The election of Jacob over Esau refers to the corporate calling of nations and their historical roles in salvation history rather than individual eternal destinies.
anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM
Salvation rests entirely on God's sovereign mercy, not on human free will, moral exertion, or 'running'.
catholic: QUALIFY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; anabaptist: DENY; adventist: DENY; restorationist: DENY
God is perfectly just in actively hardening certain individuals, such as Pharaoh, to display His power and declare His name.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; anabaptist: QUALIFY; pentecostal: QUALIFY; adventist: DENY; restorationist: QUALIFY
God's hardening of Pharaoh signifies the divine permission of human obstinacy, acting judicially in response to Pharaoh's prior, freely chosen rebellion.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM
Human beings have no right to question God's absolute sovereignty in creating some vessels for honor and others for dishonor out of the same lump.
catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: AFFIRM; lutheran: DENY; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; anabaptist: DENY; pentecostal: QUALIFY; adventist: DENY; restorationist: DENY
The potter and clay imagery implies conditionality, demonstrating that God molds nations or individuals based on their moral response to His grace.
lutheran: DENY; reformed: DENY; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM
The potter's authority over the clay illustrates God's historical calling of the Gentiles alongside the Jewish remnant rather than arbitrary individual reprobation.
oriental-orthodox: AFFIRM; anglican: QUALIFY; reformed: DENY; baptist: QUALIFY; pentecostal: AFFIRM; restorationist: AFFIRM
God prepares vessels of mercy beforehand for glory, while vessels of wrath fit themselves for destruction, establishing single rather than double predestination.
oriental-orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM; restorationist: DENY
The truth that salvation rests entirely on God's mercy rather than the frail human will is preached to provide absolute assurance to anxious consciences.
orthodox: DENY; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; anabaptist: DENY; restorationist: DENY
The potter and clay metaphor is utilized ascetically to foster profound spiritual humility before God's providence without implying fatalism.
orthodox: AFFIRM; reformed: QUALIFY; baptist: AFFIRM
The concluding verses regarding Israel's pursuit of works over faith serve as the theological key to the chapter, affirming human responsibility and nullifying deterministic readings.
lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

In this chapter, Paul expresses profound anguish over his fellow Israelites' unbelief. He enumerates their unique covenantal heritage, which includes the adoption, the glory, the covenants, the giving of the law, the temple service, the promises, the patriarchs, and the human lineage of Christ, culminating in a doxology identifying Christ as God over all (verses 1-5). Paul argues that God's word has not failed, because spiritual inheritance depends on God's promise rather than mere physical descent from Abraham (verses 6-9). This sovereign choice is illustrated by God's election of Jacob over Esau before their birth, apart from their works (verses 10-13). Anticipating charges of divine injustice, Paul asserts God's absolute freedom to show mercy or to harden, citing Moses and Pharaoh (verses 14-18). Using the analogy of the potter and the clay, Paul defends God's right to endure 'vessels of wrath' while pouring glory upon 'vessels of mercy' called from both Jews and Gentiles (verses 19-24). Citing Hosea and Isaiah, he concludes that Gentiles have attained righteousness by faith, whereas Israel stumbled over Christ by pursuing righteousness through works of the law (verses 25-33). Reception: The Catholic reception of Romans 9 balances profound mysteries of grace, predestination, and Christology, drawing on both Eastern and Latin traditions. Verse 5 is universally held by the Fathers (such as Irenaeus) as a paramount apostolic prooftext for the divinity of Christ. Regarding election (verses 11-23), the tradition encompasses substantial internal diversity. The Latin tradition, deeply shaped by Augustine, reads the election of Jacob and the potter analogy as proof of absolute, gratuitous predestination to grace; salvation relies entirely on God's mercy rather than human merit. Later Latin theology (e.g., the Thomist and Molinist schools) debated heavily how to reconcile this sovereign election with human free will. Conversely, the Eastern Catholic tradition, drawing on Greek Fathers like John Chrysostom, strongly emphasizes divine pedagogy and synergy (cooperation). Eastern theologians interpret the 'hardening' of Pharaoh (verse 18) not as God actively causing evil, but as God withdrawing grace or patiently allowing Pharaoh's own obstinacy to manifest, thus preserving human agency. Across the communion, the Council of Trent synthesized the reading of verses 30-33 to affirm that initial grace and justification are entirely unmerited ('not of works'), yet require human cooperation, with Christ serving as the foundation stone rather than a stumbling block for the faithful.

Eastern Orthodox

In this chapter, Paul expresses profound grief over his fellow Israelites who, despite receiving the covenants, the law, and the promises, have largely rejected the Messiah. He argues that God's word has not failed, establishing a distinction between the physical descendants of Abraham and the children of the promise. To defend God's justice, Paul appeals to the historical examples of Isaac, Jacob, Esau, and Pharaoh, demonstrating God's sovereign right to show mercy or to harden. He employs the analogy of a potter and clay to rebuke human presumption against the Creator's purposes. The chapter concludes by explaining that while the Gentiles attained righteousness through faith, Israel failed to attain it because they pursued it by works, stumbling over Christ, the stumbling stone. Reception: The Eastern Orthodox tradition receives Romans 9 primarily through the patristic consensus, which vigorously guards against deterministic interpretations such as double predestination. John Chrysostom, in his 'Homilies on Romans', argues that the potter and clay analogy (verses 20-21) is meant to teach profound humility and awe before the Creator, not to abolish free will. Similarly, Chrysostom and other Fathers interpret the hardening of Pharaoh (verses 17-18) not as God creating evil in a man, but as God permitting Pharaoh to remain in his own self-chosen wickedness. Theodoret of Cyrus emphasizes that the election of Jacob over Esau before they were born (verses 11-13) was rooted in God's divine foreknowledge of their respective choices and faith, preserving the necessity of human synergy with divine grace. Furthermore, the Orthodox tradition relies heavily on the Septuagint (LXX), noting that Paul's quotations from Hosea and Isaiah (verses 25-29, 33) follow the LXX phrasing. Theologically, verse 5 ('Christ... who is over all, God blessed for ever') is a crucial patristic proof-text for the absolute divinity of Christ, invoked frequently in early Christological controversies.

Oriental Orthodox

In this chapter, Paul expresses profound anguish over the unbelief of his Jewish kinsmen, enumerating their unique covenantal privileges which culminate in the Messiah's coming according to the flesh. To address the apparent failure of God's promises, Paul redefines Israel, distinguishing between children of the flesh and children of the promise, using Isaac and Jacob as historical types. He defends God's absolute sovereignty and righteousness using the examples of Pharaoh and a potter with his clay, arguing that God is free to show mercy to whomever He wills. This sovereign freedom is demonstrated in the calling of a new people, formed from both Jews and Gentiles, while the majority of Israel stumbled over Christ because they pursued righteousness by works rather than by faith. Reception: Within the Oriental Orthodox communion, Romans 9 is fundamentally anchored by verse 5, which serves as a paramount proof-text for miaphysite (one incarnate nature) Christology. For Fathers like Cyril of Alexandria and Severus of Antioch, Paul's declaration that Christ is both 'concerning the flesh' from the Israelites and simultaneously 'over all, God blessed for ever' forbids any division of Christ into two independent natures after the union. The Apostle names a single, undivided subject who is both consubstantial with humanity and the supreme God. Regarding Paul's discourse on election (verses 10-24), the Oriental Orthodox tradition consistently rejects deterministic or double-predestination readings. Cyril of Alexandria's exegesis emphasizes synergy and divine foreknowledge; God's love for Jacob and hatred for Esau before their birth, as well as the hardening of Pharaoh, are understood as God responding to His eternal foreknowledge of their respective characters and free choices. The metaphor of the potter and the clay is read not as an arbitrary predetermination of individual souls to heaven or hell, but as an illustration of God's providential right to orchestrate salvation history—specifically the integration of the Gentiles and the preservation of a faithful remnant—without abrogating human agency.

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所有译本

7 个公有领域译本中的同一章。

WEB · World English Bible

¹I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit ²that I have great sorrow and unceasing pain in my heart. ³For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh ⁴who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises; ⁵of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. ⁶But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel. ⁷Neither, because they are Abraham’s offspring, are they all children. But, “your offspring will be accounted as from Isaac.” ⁸That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as heirs. ⁹For this is a word of promise: “At the appointed time I will come, and Sarah will have a son.” ¹⁰Not only so, but Rebekah also conceived by one, by our father Isaac. ¹¹For 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, ¹²it was said to her, “The elder will serve the younger.” ¹³Even as it is written, “Jacob I loved, but Esau I hated.” ¹⁴What shall we say then? Is there unrighteousness with God? May it never be! ¹⁵For he said to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” ¹⁶So then it is not of him who wills, nor of him who runs, but of God who has mercy. ¹⁷For 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.” ¹⁸So then, he has mercy on whom he desires, and he hardens whom he desires. ¹⁹You will say then to me, “Why does he still find fault? For who withstands his will?” ²⁰But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?” ²¹Or 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? ²²What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction, ²³and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory— ²⁴us, whom he also called, not from the Jews only, but also from the Gentiles? ²⁵As he says also in Hosea, “I will call them ‘my people,’ which were not my people; and her ‘beloved,’ who was not beloved.” ²⁶“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.’” ²⁷Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved; ²⁸for he will finish the work and cut it short in righteousness, because the Lord will make a short work upon the earth.” ²⁹As Isaiah has said before, “Unless the Lord of Armies had left us a seed, we would have become like Sodom, and would have been made like Gomorrah.” ³⁰What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith; ³¹but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness. ³²Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone, ³³even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”

KJV · King James Version

¹I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, ²That I have great heaviness and continual sorrow in my heart. ³For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: ⁴Who 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; ⁵Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. ⁶Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: ⁷Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. ⁸That 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. ⁹For this is the word of promise, At this time will I come, and Sara shall have a son. ¹⁰And not only this; but when Rebecca also had conceived by one, even by our father Isaac; ¹¹(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;) ¹²It was said unto her, The elder shall serve the younger. ¹³As it is written, Jacob have I loved, but Esau have I hated. ¹⁴What shall we say then? Is there unrighteousness with God? God forbid. ¹⁵For 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. ¹⁶So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. ¹⁷For 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. ¹⁸Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. ¹⁹Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? ²⁰Nay 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? ²¹Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? ²²What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: ²³And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, ²⁴Even us, whom he hath called, not of the Jews only, but also of the Gentiles? ²⁵As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. ²⁶And 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. ²⁷Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: ²⁸For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. ²⁹And 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. ³⁰What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. ³¹But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. ³²Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; ³³As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

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改变含义的差异 (76)

v1 [grammatical]: tense and aspect of the verb for lying — “lie” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “am” (WEB)
v1 [lexical]: word choice for translating the Greek word for spirit/breath — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
v2 [lexical]: word choices for the terms describing deep emotional distress — “and unceasing pain” (WEB, ASV) vs “heaviness and continual sorrow” (KJV, WEBSTER) vs “grief unceasing pain” (YLT) vs “grief uninterrupted pain” (DARBY) vs “sadness” (DRC)
v3 [grammatical]: handling of the imperfect indicative verb form and subject pronoun — “I” (WEB, ASV) vs “could wish that” (KJV, WEBSTER) vs “was wishing I” (YLT) vs “have wished I” (DARBY) vs “wished” (DRC)
v3 [lexical]: translation of the term for being cut off or cursed — “were accursed” (WEB, KJV, WEBSTER) vs “anathema” (ASV) vs “to be anathema” (YLT) vs “to be a curse” (DARBY) vs “to be an anathema” (DRC)
v3 [grammatical]: syntactic construction specifying the relation (dative of advantage vs genitive) — “brethren” (KJV, YLT, DARBY, WEBSTER) vs “brothers sake” (WEB) vs “brethren’s sake” (ASV) vs “who are” (DRC)
v3 [lexical]: word choice for relatives or family members — “kinsmen” (KJV, ASV, DARBY, WEBSTER, DRC) vs “relatives” (WEB) vs “kindred” (YLT)
v4 [grammatical]: how the possessive or relational clause is structured — “whose is” (WEB, ASV, YLT, DARBY) vs “to whom pertaineth” (KJV) vs “pertain” (WEBSTER) vs “belongeth” (DRC)
v5 [grammatical]: handling of the relative pronoun for possession — “Whose” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “of whom” (WEB)
v5 [lexical]: choice of preposition denoting origin — “of” (KJV, ASV, YLT, DARBY, DRC) vs “from” (WEB, WEBSTER)
v5 [lexical]: translation of the idiom denoting eternity — “for ever” (KJV, ASV, DARBY, WEBSTER, DRC) vs “forever” (WEB) vs “to the ages” (YLT)
v6 [lexical]: translation of the Greek idiomatic phrase 'hoion te' — “as though” (WEB, KJV, ASV, WEBSTER, DRC) vs “possible that” (YLT) vs “however” (DARBY)
v6 [lexical]: translation of the verb indicating failure or falling away — “has come to nothing” (WEB) vs “hath taken none effect” (KJV) vs “come to nought” (ASV) vs “failed” (YLT) vs “had failed” (DARBY) vs “no” (WEBSTER) vs “miscarried” (DRC)
v6 [grammatical]: choice of relative pronoun and sentence structure — “that” (WEB, ASV) vs “who” (YLT, WEBSTER) vs “all Israel which” (KJV) vs “are” (DARBY) vs “Israelites that” (DRC)
v6 [interpretive]: explicitly interpreting what being 'of' Israel means physically — “of” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “descendants from” (WEBSTER)
v7 [grammatical]: phrasing of the negative correlation — “Neither because” (WEB, KJV, ASV, WEBSTER) vs “nor” (YLT, DARBY) vs “are all” (DRC)
v7 [interpretive]: rendering of the promise concerning Isaac's seed — “called” (KJV, ASV, WEBSTER, DRC) vs “to thee” (YLT, DARBY) vs “accounted as from Isaac” (WEB)
v8 [grammatical]: supplying pronouns to smooth the syntax — “but” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “buy they that are” (DRC)
v8 [interpretive]: whether the seed is explicitly interpreted as being 'heirs' — “counted for the seed” (KJV, WEBSTER) vs “as heirs” (WEB) vs “reckoned a” (ASV) vs “reckoned” (YLT) vs “reckoned as” (DARBY) vs “accounted” (DRC)
v9 [lexical]: translation of the temporal phrase regarding the appointed time — “At this time will” (KJV, WEBSTER) vs “According to” (DARBY, DRC) vs “the appointed” (WEB) vs “According to season” (ASV) vs “is According to this” (YLT)
v9 [grammatical]: turning the possessive construction into a transitive verb phrase — “Sara shall have” (KJV, DRC) vs “Sarah” (ASV, WEBSTER) vs “Sarah will” (WEB) vs “there be to Sarah” (YLT) vs “there be” (DARBY)
v10 [grammatical]: supplying the referent or pronoun for the elliptical phrase — “so” (WEB, ASV, YLT) vs “this” (KJV, WEBSTER) vs “that” (DARBY) vs “she” (DRC)
v10 [grammatical]: resolving the participle into a temporal clause versus retaining it — “when Rebecca also had” (KJV, WEBSTER, DRC) vs “having” (ASV, DARBY) vs “Rebekah” (WEB) vs “Rebecca having” (YLT)
v11 [grammatical]: choice of conjunctions used for the negative condition — “neither having” (WEB, KJV, ASV, YLT, WEBSTER) vs “or” (DARBY) vs “nor had” (DRC)
v11 [stylistic]: choice of indefinite pronoun — “anything” (WEB, ASV, YLT, DARBY) vs “any” (KJV, WEBSTER, DRC)
v11 [lexical]: translation of the word for bad or foul — “evil” (KJV, YLT, WEBSTER, DRC) vs “bad” (WEB, ASV) vs “worthless” (DARBY)
v12 [lexical]: choice between terms of age and status for the firstborn — “elder shall” (KJV, ASV, WEBSTER, DRC) vs “greater” (YLT, DARBY) vs “will” (WEB)
v12 [lexical]: choice between 'less' and 'younger' — “younger” (WEB, KJV, ASV, WEBSTER, DRC) vs “less” (YLT, DARBY)
v13 [grammatical]: tense and auxiliary of the verb — “hated” (WEB, KJV, ASV, WEBSTER) vs “did hate” (YLT) vs “have Esau” (DARBY) vs “have” (DRC)
v14 [lexical]: choice of term for injustice or unrighteousness — “then Is there unrighteousness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is” (YLT) vs “injustice” (DRC)
v14 [interpretive]: how the strong negative idiom is interpreted in English — “God forbid” (KJV, ASV, DRC) vs “May it never be” (WEB) vs “let it not be” (YLT) vs “Far be the thought” (DARBY) vs “By no means” (WEBSTER)
v15 [lexical]: translation of the verb for showing mercy or kindness — “have mercy on” (WEB, KJV, ASV, WEBSTER, DRC) vs “do kindness to” (YLT) vs “shew to” (DARBY)
v15 [lexical]: translation of the verb for showing compassion or feeling for — “have compassion on” (WEB, KJV, ASV, YLT, WEBSTER) vs “feel for” (DARBY) vs “shew mercy to” (DRC)
v16 [grammatical]: relative clause phrasing and tense — “that willeth” (KJV, ASV, WEBSTER, DRC) vs “who wills” (WEB) vs “who is willing” (YLT) vs “wills” (DARBY)
v16 [grammatical]: relative clause phrasing and lexical choice for mercy — “that sheweth mercy” (KJV, DRC) vs “who has” (WEB) vs “hath” (ASV) vs “who is doing kindness” (YLT) vs “shews” (DARBY) vs “showeth” (WEBSTER)
v17 [grammatical]: choice of modal verb for purpose — “might” (WEB, KJV, ASV, YLT, WEBSTER) vs “should” (DARBY) vs “may” (DRC)
v17 [lexical]: translation of the verb for announcing or declaring — “declared throughout” (KJV, WEBSTER, DRC) vs “in” (YLT, DARBY) vs “proclaimed in” (WEB) vs “published abroad in” (ASV)
v18 [grammatical]: syntactic ordering and handling of the verb 'to will' — “will” (KJV, ASV, DARBY, WEBSTER, DRC) vs “hardens whom” (WEB) vs “willeth” (YLT)
v18 [lexical]: translating the verb for desiring or willing based on word order shifts — “hardeneth” (KJV, ASV, WEBSTER, DRC) vs “desires” (WEB) vs “doth harden” (YLT) vs “hardens” (DARBY)
v19 [stylistic]: archaic versus modern second-person pronoun — “Thou wilt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “You will” (WEB)
v19 [grammatical]: translation of the conjunction into English — “to” (WEB, YLT, DARBY, WEBSTER) vs “then unto” (KJV, ASV) vs “therefore to” (DRC)
v19 [grammatical]: rendering of the particle 'yet/still' or the auxiliary verb — “doth” (KJV, ASV, WEBSTER, DRC) vs “does” (WEB, DARBY) vs “yet” (YLT)
v20 [grammatical]: choice of modal verb for a future rhetorical question — “Shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Will” (WEB)
v20 [lexical]: translation of the verb for speaking or asking — “say to” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “ask” (WEB)
v20 [grammatical]: handling the substantive participle versus a relative clause — “that formed” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB) vs “who did form” (YLT) vs “has” (DARBY)
v20 [stylistic]: phrasing of 'in this manner' or 'thus' — “thus” (KJV, ASV, DARBY, WEBSTER, DRC) vs “like this” (WEB) vs “didst thou make” (YLT)
v21 [grammatical]: phrasing the negative rhetorical question — “Hath not” (KJV, YLT, WEBSTER) vs “Or” (ASV, DRC) vs “Or hasn’t” (WEB) vs “Or has” (DARBY)
v21 [lexical]: translation of the term for right, power, or authority — “power” (KJV, WEBSTER, DRC) vs “a right” (WEB, ASV) vs “authority” (YLT, DARBY)
v21 [lexical]: choice of preposition denoting source or material — “of” (KJV, WEBSTER, DRC) vs “from” (WEB, ASV) vs “out” (YLT, DARBY)
v21 [grammatical]: prepositional phrase versus direct object for 'honor' — “unto honour” (KJV, DRC) vs “to” (YLT, DARBY) vs “for honor” (WEB) vs “honor” (ASV) vs “to honor” (WEBSTER)
v21 [grammatical]: prepositional phrase versus direct object for 'dishonor' — “another unto dishonour” (KJV, DRC) vs “for dishonor” (WEB) vs “dishonor” (ASV) vs “the one to” (YLT) vs “to” (DARBY) vs “to dishonor” (WEBSTER)
v22 [grammatical]: translation of the conditional or continuative particle — “What” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY)
v22 [lexical]: translation of the participle for willing or being minded — “willing” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “minded” (DARBY)
v22 [grammatical]: inclusion or omission of the possessive pronoun — “show” (WEB, ASV, WEBSTER) vs “shew his” (KJV, DARBY, DRC) vs “the” (YLT)
v22 [lexical]: translation of the participle for fitted or prepared — “for” (YLT, DARBY, DRC) vs “fitted to” (KJV, WEBSTER) vs “prepared for” (WEB) vs “unto” (ASV)
v23 [lexical]: translation of the verb to make known or show — “make known” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shew” (DRC)
v23 [lexical]: translation of the preposition and associated temporal adverb — “unto” (KJV, ASV, DRC) vs “for” (YLT, DARBY, WEBSTER) vs “beforehand for” (WEB)
v24 [lexical]: translating the preposition 'out of' and the term for nations/Gentiles — “of the Gentiles” (KJV, WEBSTER, DRC) vs “from” (WEB, ASV) vs “out nations” (YLT) vs “from amongst nations” (DARBY)
v25 [lexical]: spelling of the prophet's name and inclusion of the pronoun — “Hosea” (WEB, ASV, DARBY, WEBSTER) vs “Osee” (KJV) vs “Hosea He saith” (YLT) vs “he saith” (DRC)
v26 [stylistic]: choice of preposition 'to' vs 'unto' — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV, DRC)
v26 [stylistic]: archaic versus modern plural pronoun — “Ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “You” (WEB, DRC)
v27 [grammatical]: handling of connective particles and lexical form of the verb for crying out — “Isaiah cries” (WEB) vs “Esaias also crieth” (KJV) vs “And Isaiah” (ASV) vs “And Isaiah doth cry” (YLT) vs “But cries” (DARBY) vs “Isaiah” (WEBSTER) vs “And Isaias out” (DRC)
v27 [grammatical]: translation of the conditional particle — “If” (WEB, ASV, YLT, DRC) vs “Though” (KJV, WEBSTER) vs “Should” (DARBY)
v27 [grammatical]: subjunctive versus indicative mood for the verb 'to be' — “be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “are” (WEB) vs “may” (YLT)
v27 [grammatical]: definite versus indefinite article and sentence structure — “a” (KJV, WEBSTER, DRC) vs “it is the” (WEB, ASV) vs “the” (YLT, DARBY)
v27 [grammatical]: phrasing of the relative clause or future tense auxiliary — “shall” (KJV, YLT, DARBY, WEBSTER, DRC) vs “who will” (WEB) vs “that” (ASV)
v28 [lexical]: translation of the verb for executing, making, or doing — “make” (KJV, WEBSTER, DRC) vs “will a short work” (WEB) vs “will execute his word” (ASV) vs “do” (YLT) vs “accomplish” (DARBY)
v29 [lexical]: translation of the verb 'foretold' or 'said before' and the conditional particle — “Isaiah has Unless” (WEB) vs “Esaias said before Except” (KJV) vs “Isaiah hath” (ASV) vs “Isaiah saith” (YLT) vs “Unless” (DARBY) vs “Isaiah” (WEBSTER) vs “Isaias foretold Unless” (DRC)
v29 [lexical]: transliterating versus translating the title 'Sabaoth' — “Sabaoth had left” (KJV, ASV, WEBSTER, DRC) vs “Armies” (WEB) vs “did leave to” (YLT) vs “hosts” (DARBY)
v30 [interpretive]: how the prepositional relationship of righteousness to faith is interpreted — “of” (WEB, KJV, ASV, YLT, DRC) vs “on the principle” (DARBY) vs “by” (WEBSTER)
v31 [lexical]: translation of the verb for pursuing or following after — “following a” (WEB, ASV) vs “pursuing a” (YLT, DARBY) vs “which followed after the” (KJV) vs “who” (WEBSTER) vs “by following” (DRC)
v32 [lexical]: translation of the interrogative phrase for 'why' — “Wherefore” (KJV, ASV, YLT, DARBY) vs “Why” (WEB, WEBSTER) vs “Why so” (DRC)
v33 [lexical]: choice of verb for placing or laying — “lay” (WEB, KJV, ASV, WEBSTER, DRC) vs “place” (YLT, DARBY)
v33 [grammatical]: compound noun versus a prepositional phrase for the stone — “stumblingstone” (KJV, WEBSTER, DRC) vs “stone of stumbling” (ASV, YLT, DARBY) vs “stumbling stone” (WEB)
v33 [lexical]: translation of the term for an offense or scandal — “offence” (KJV, ASV, YLT, DARBY) vs “offense” (WEB, WEBSTER) vs “scandal” (DRC)
v33 [lexical]: translation of the verb for being ashamed or disappointed — “ashamed” (KJV, YLT, DARBY, WEBSTER) vs “disappointed” (WEB) vs “put to shame” (ASV) vs “confounded” (DRC)

本页幕后

原文。 Greek (TAGNT, public-domain critical text). Greek text provided, which aligns with the Byzantine / Textus Receptus tradition in key locations (notably the expansions in verses 28 and 32).

神圣称呼：Theos (God), Kyrios (Lord)。

已参考，但未计入共识

Academic textual-historical analysis

In academic textual-historical analysis, Romans 9 marks a major transition in the epistle where Paul addresses the pressing salvation-historical problem of his fellow Jews' widespread rejection of the gospel. The setting is likely Paul's anticipation of his journey to Jerusalem and eventually Rome, navigating tensions between Jewish and Gentile believers (perhaps reflecting the aftermath of Claudius's expulsion of Jews from Rome). The genre involves a blend of Greco-Roman diatribe (using an imaginary interlocutor in verses 14 and 19) and Jewish midrashic exegesis of the Septuagint. Paul begins with an oath of deep anguish for Israel, listing their covenantal privileges (vv. 1-5). A significant textual and philological debate centers on the punctuation of verse 5: depending on where a period or comma is placed, the Greek syntax either calls Christ 'God over all, blessed forever' or offers a separate doxology to the Father ('Christ... May God, who is over all, be blessed forever'). Moving to his core argument, Paul defends God's faithfulness by redefining the boundaries of 'Israel' (v. 6). He uses the patriarchal narratives of Isaac/Ishmael and Jacob/Esau (vv. 7-13) to demonstrate that God's election has always been based on his sovereign call and promise, rather than mere fleshly descent or chronological priority. Through citations of Moses and Pharaoh (vv. 15-18), Paul emphasizes God's sovereign mercy and hardening to achieve his historical purposes. The analogy of the potter and the clay (vv. 19-21), drawing on prophetic texts like Isaiah 29 and Jeremiah 18, is deployed to silence the interlocutor's charge of divine injustice. Paul concludes by using Hosea and Isaiah to argue that God's plan always included calling a people from both Jews and Gentiles, while preserving a Jewish 'remnant' (vv. 24-29). Israel's failure is attributed to pursuing the law by works rather than faith, stumbling over the 'stone' of Christ (vv. 30-33).

Jewish interpretation

Jewish interpretation approaches Romans 9 purely as a historical document, not as Scripture. It records the theological struggle of a first-century Jewish sectarian attempting to reconcile his belief that the Messianic age has arrived with the empirical reality that most of his fellow Jews do not share this belief. Writing with profound solidarity for his 'kinsmen according to the flesh' (vv. 1-5), Paul utilizes familiar Jewish exegetical methods (midrash) to justify his theology. He constructs a genealogy of selective divine election—from Isaac (vv. 7-9) to Jacob (vv. 10-13)—to argue that physical descent from Abraham does not guarantee inclusion among the 'children of the promise.' Furthermore, he asserts God's absolute sovereignty in choosing whom to show mercy and whom to harden, using Moses and Pharaoh as prooftexts (vv. 15-18) to defend God's prerogative to redefine the covenantal community.

Latter-day Saint

In Romans 9, Paul expresses profound sorrow for his fellow Israelites. He explains that literal descent from Abraham does not guarantee the fulfillment of God's promises, distinguishing between the children of the flesh and the children of the promise (Isaac and Jacob). Addressing God's sovereignty through the examples of Pharaoh and the potter forming the clay, Paul defends God's right to show mercy to whom He chooses and to call a people from among the Gentiles. He concludes that Israel failed to attain righteousness because they sought it by works of the law rather than by faith, thus stumbling over the 'stumbling stone' of Christ.

Jehovah's Witnesses

Paul addresses the sorrowful reality that fleshly Israel has largely rejected the Messiah. He argues that biological descent from Abraham does not guarantee inclusion in God's promises; rather, true Israel is determined by God's sovereign choice. Using historical examples like Isaac, Jacob, and Pharaoh, and the metaphor of a potter with clay, Paul defends God's absolute right to show mercy to whom He chooses and to tolerate rebellious 'vessels of wrath' temporarily. This patience allows God to declare His name and to prepare 'vessels of mercy' called from among both Jews and Gentiles.

NCB 所做的翻译选择 (30)

v1: I speak — Most direct rendering of 'λέγω' in standard English syntax.
v1: am not lying — Provides genuinely contemporary English syntax over archaic phrasing.
v1: Holy Spirit — Standardized rendering for the third person of the Trinity avoiding archaic terminology.
v2: great grief and unceasing agony — Preserves the distinct assonance and alliteration (megalē kai adialeiptos odynē) found in the Greek.
v3: was wishing — Accurately conveys the force of the imperfect indicative verb form.
v3: my brothers, my kinsmen — Preserves the sequential definite-article phrasing functioning as an appositional identity chain.
v4: and the glory and the covenants and the giving of the law and the service and the promises — Retains the exact polysyndeton (repeated 'and the') used to emphatically list Israel's privileges.
v5: Christ... who is over all, God blessed forever — Follows the traditional appositional phrasing where some traditions read the text as an explicit proof-text for Christ's full divinity.
v6: out of Israel, these are Israel — Directly preserves the Greek wordplay and explicit demonstrative pronoun construction.
v7: a seed will be named for you — Restores the literal translation of the future passive and the dative of advantage.
v8: counted as seed — Maintains the literal repetition of the word 'seed' from the preceding verse to solidify the contrast.
v10: from one — Preserves the stark number-shift focusing on the singular patriarchal origin to contrast the twin outcome.
v11: Omit phrase — Adheres strictly to the specific original-language text provided, which omits the standard TR ending to verse 11.
v12: the elder will serve the younger — Maintains the traditional and clearer English antithesis denoting birth order rather than mere size or abstract status.
v14: May it never be — Provides an accurate rendering of the Greek optative idiom without improperly injecting the divine name into the phrase.
v15: have mercy on whom I have mercy, and I will have compassion on whom I have compassion — Reflects the repetitive figura etymologica constructions while using normative English vocabulary.
v16: of the one willing, nor of the one running — Replicates the participle sequence and rhyming nature of the verbal nouns where possible.
v17: so that... and so that — Makes explicit the dual parallel purpose clauses initiated by the repeated particle.
v18: whom he wills he has mercy on, and whom he wills he hardens — Accurately mirrors the repeated structural symmetry of the Greek clauses.
v20: molded thing say to the one molding it — Brings forth the cognate noun-participle pairing inherent in the original vocabulary.
v21: out of the same lump — Translates the preposition directly indicating material extraction.
v22: prepared for — Translates the passive participle, touching a matter disputed among traditions regarding single versus double predestination.
v24: out of Jews but also out of nations — Keeps the continuous parallelism of the 'ek' prepositional phrases.
v25: the not-my-people my-people, and the not-beloved beloved — Preserves the highly compressed, stark wordplay juxtaposing negated names directly against their reversal.
v26: sons — Maintains the masculine plural lexical choice marking the elevated status of inheritance.
v28: finishing a word and cutting it short in righteousness, because a cut-short word the Lord will make — Reflects the dense alliterative and cognate structures of the unique phrasing in the provided Greek base.
v29: Lord of Sabaoth — Preserves the transliterated title referencing the divine name map and original specific formulation.
v30: righteousness... righteousness... righteousness — Preserves the triple repetition of the primary theological term closing the argument.
v32: stone of stumbling — Consistently preserves the cognate relationship with the preceding verb.
v33: Look — Replaces the archaic 'behold' with a dignified modern equivalent.

值得了解的局限性

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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