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Romans 9:1

New American Standard Bible (NASB ©1995) [2]
— I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit,
King James Version (KJV 1769) [2]
— I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
English Revised Version (ERV 1885)
— I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Ghost,
American Standard Version (ASV 1901) [2]
— I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit,
Webster's Revision of the KJB (WEB 1833)
— I say the truth in Christ, I lie not, my conscience also bearing me testimony in the Holy Spirit,
Darby's Translation (DBY 1890)
— I say [the] truth in Christ, I lie not, my conscience bearing witness with me in [the] Holy Spirit,
Rotherham's Emphasized Bible (EBR 1902)
— Truth, say I, in Christ, I utter no falsehood,—my conscience bearing witness with me in the Holy Spirit,—
Young's Literal Translation (YLT 1898)
— Truth I say in Christ, I lie not, my conscience bearing testimony with me in the Holy Spirit,
Douay-Rheims Challoner Revision (DR 1750)
— I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
Geneva Bible (GNV 1560)
— I say the trueth in Christ, I lye not, my conscience bearing mee witnes in the holy Ghost,
Original King James Bible (AV 1611) [2]
— I say the trueth in Christ, I lie not, my conscience also bearing mee witnesse in the holy Ghost,
Lamsa Bible (1957)
— I TELL the truth through Christ, and I do not lie, my conscience also bears me witness through the Holy Spirit,
John Etheridge Peshitta-Aramaic NT (1849)
— I say the truth in Meshiha, and lie not; my conscience witnesseth for me in the Spirit of Holiness,
James Murdock Peshitta-Aramaic NT (1852)
— I say the truth in Messiah, and do not misrepresent; and my conscience beareth me witness in the Holy Spirit;

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
I say 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5719
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
the truth 225
{0225} Prime
ἀλήθεια
aletheia
{al-ay'-thi-a}
From G0227; truth.
in 1722
{1722} Prime
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
Christ, 5547
{5547} Prime
Χριστός
Christos
{khris-tos'}
From G5548; anointed, that is, the Messiah, an epithet of Jesus.
I lie 5574
{5574} Prime
ψεύδομαι
pseudomai
{psyoo'-dom-ahee}
Middle voice of an apparently primary verb; to utter an untruth or attempt to deceive by falsehood.
z5736
<5736> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Indicative (See G5791)
Count - 618
not, 3756
{3756} Prime
οὐ
ou
{oo}
A primary word; the absolutely negative (compare G3361) adverb; no or not.
my 3450
{3450} Prime
μοῦ
mou
{moo}
The simpler from of G1700; of me.
conscience 4893
{4893} Prime
συνείδησις
suneidesis
{soon-i'-day-sis}
From a prolonged form of G4894; co-perception, that is, moral consciousness.
also bearing y4828
[4828] Standard
συμμαρτυρέω
summartureo
{soom-mar-too-reh'-o}
From G4862 and G3140; to testify jointly, that is, corroborate by (concurrent) evidence.
z0
<0000> Grammar
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
me y3427
[3427] Standard
μοί
moi
{moy}
The simpler form of G1698; to me.
witness 4828
{4828} Prime
συμμαρτυρέω
summartureo
{soom-mar-too-reh'-o}
From G4862 and G3140; to testify jointly, that is, corroborate by (concurrent) evidence.
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
x3427
(3427) Complement
μοί
moi
{moy}
The simpler form of G1698; to me.
in 1722
{1722} Prime
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
the Holy 40
{0040} Prime
ἅγιος
hagios
{hag'-ee-os}
From ἅγος [[hagos]] (an awful thing) compare G0053, [H2282]; sacred (physically pure, morally blameless or religious, ceremonially consecrated).
Ghost, 4151
{4151} Prime
πνεῦμα
pneuma
{pnyoo'-mah}
From G4154; a current of air, that is, breath (blast) or a breeze; by analogy or figuratively a spirit, that is, (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, daemon, or (divine) God, Christ's spirit, the Holy spirit.
Jamieson-Fausset-Brown Commentary

Romans 9:1-2

_ _ Romans 9:1-33. The bearing of the foregoing truths upon the condition and destiny of the chosen people — Election — The calling of the Gentiles.

_ _ Too well aware that he was regarded as a traitor to the dearest interests of his people (Acts 21:33; Acts 22:22; Acts 25:24), the apostle opens this division of his subject by giving vent to his real feelings with extraordinary vehemence of protestation.

_ _ I say the truth in Christ — as if steeped in the spirit of Him who wept over impenitent and doomed Jerusalem (compare Romans 1:9; 2 Corinthians 12:19; Philippians 1:8).

_ _ my conscience bearing me witness in the Holy Ghost — “my conscience as quickened, illuminated, and even now under the direct operation of the Holy Ghost.”

Matthew Henry's Commentary

Romans 9:1-5

_ _ We have here the apostle's solemn profession of a great concern for the nation and people of the Jews — that he was heartily troubled that so many of them were enemies to the gospel, and out of the way of salvation. For this he had great heaviness and continual sorrow. Such a profession as this was requisite to take off the odium which otherwise he might have contracted by asserting and proving their rejection. It is wisdom as much as may be to mollify those truths which sound harshly and seem unpleasant: dip the nail in oil, it will drive the better. The Jews had a particular pique at Paul above any of the apostles, as appears by the history of the Acts, and therefore were the more apt to take things amiss of him, to prevent which he introduces his discourse with this tender and affectionate profession, that they might not think he triumphed or insulted over the rejected Jews or was pleased with the calamities that were coming upon them. Thus Jeremiah appeals to God concerning the Jews of his day, whose ruin was hastening on (Jeremiah 17:16), Neither have I desired the woeful day, thou knowest. Nay, Paul was so far from desiring it that he most pathetically deprecates it. And lest this should be thought only a copy of his countenance, to flatter and please them,

_ _ I. He asserts it with a solemn protestation (Romans 9:1): I say the truth in Christ, “I speak it as a Christian, one of God's people, children that will not lie, as one that knows not how to give flattering title.” Or, “I appeal to Christ, who searches the heart, concerning it.” He appeals likewise to his own conscience, which was instead of a thousand witnesses. That which he was going to assert was not only a great and weighty thing (such solemn protestations are not to be thrown away upon trifles), but it was likewise a secret; it was concerning a sorrow in his heart to which none was a capable competent witness but God and his own conscience. — That I have great heaviness, Romans 9:2. He does not say for what; the very mention of it was unpleasant and invidious; but it is plain that he means for the rejection of the Jews.

_ _ II. He backs it with a very serious imprecation, which he was ready to make, out of love to the Jews. I could wish; he does not say, I do wish, for it was no proper means appointed for such an end; but, if it were, I could wish that myself were accursed from Christ for my brethren — a very high pang of zeal and affection for his countrymen. He would be willing to undergo the greatest misery to do them good. Love is apt to be thus bold, and venturous, and self-denying. Because the glory of God's grace in the salvation of many is to be preferred before the welfare and happiness of a single person, Paul, if they were put in competition, would be content to forego all his own happiness to purchase theirs. 1. He would be content to be cut off from the land of the living, in the most shameful and ignominious manner, as an anathema, or a devoted person. They thirsted for his blood, persecuted him as the most obnoxious person in the world, the curse and plague of his generation, 1 Corinthians 4:13; Acts 22:22. “Now,” says Paul, “I am willing to bear all this, and a great deal more, for your good. Abuse me as much as you will, count and call me at your pleasure; your unbelief and rejection create in my heart a heaviness so much greater than all these troubles can that I could look upon them not only as tolerable, but as desirable, rather than this rejection.” 2. He would be content to be excommunicated from the society of the faithful, to be separated from the church, and from the communion of saints, as a heathen man and a publican, if that would do them any good. he could wish himself no more remembered among the saints, his name blotted out of the church-records; though he had been so great a planter of churches, and the spiritual father of so many thousands, yet he would be content to be disowned by the church, cut off from all communion with it, and have his name buried in oblivion or reproach, for the good of the Jews. It may be, some of the Jews had a prejudice against Christianity for Paul's sake; such a spleen they had at him that they hated the religion he was of: “If this stumble you,” says Paul, “I could wish I might be cast out, not embraced as a Christian, so you might but be taken in.” Thus Moses (Exodus 32:33), in a like holy passion of concern, Blot me, I pray thee, out of the book which thou hast written. 3. Nay, some think that the expression goes further, and that he could be content to be cut off from all his share of happiness in Christ, if that might be a means of their salvation. It is a common charity that begins at home; this is something higher, and more noble and generous.

_ _ III. He gives us the reason of this affection and concern.

_ _ 1. Because of their relation to them: My brethren, my kinsmen, according to the flesh. Though they were very bitter against him upon all occasions, and gave him the most unnatural and barbarous usage, yet thus respectfully does he speak of them. It shows him to be a man of a forgiving spirit. Not that I had aught to accuse my nation of, Acts 28:19. My kinsmen. Paul was a Hebrew of the Hebrews. We ought to be in a special manner concerned for the spiritual good of our relations, our brethren and kinsmen. To them we lie under special engagements, and we have more opportunity of doing good to them; and concerning them, and our usefulness to them, we must in a special manner give account.

_ _ 2. Especially because of their relation to God (Romans 9:4, Romans 9:5): Who are Israelites, the seed of Abraham, God's friend, and of Jacob his chosen, taken into the covenant of peculiarity, dignified and distinguished by visible church-privileges, many of which are here mentioned: — (1.) The adoption; not that which is saving, and which entitled to eternal happiness, but that which was external and typical, and entitled them to the land of Canaan. Israel is my son, Exodus 4:22. (2.) And the glory; the ark with the mercy-seat, over which God dwelt between the cherubim — this was the glory of Israel, 1 Samuel 4:21. The many symbols and tokens of the divine presence and guidance, the cloud, the Shechinah, the distinguishing favours conferred upon them — these were the glory. (3.) And the covenants — the covenant made with Abraham, and often renewed with his seed upon divers occasions. There was a covenant at Sinai (Ex. 24), in the plains of Moab (Deu. 29), at Shechem (Jos. 24), and often afterwards; and still these pertained to Israel. Or, the covenant of peculiarity, and in that, as in the type, the covenant of grace. (4.) And the giving of the law. It was to them that the ceremonial and judicial law were given, and the moral law in writing pertained to them. It is a great privilege to have the law of God among us, and it is to be accounted so, Psalms 147:19, Psalms 147:20. This was the grandeur of Israel, Deuteronomy 4:7, Deuteronomy 4:8. (5.) And the service of God. They had the ordinances of God's worship among them — the temple, the altars, the priests, the sacrifices, the feasts, and the institutions relating to them. They were in this respect greatly honoured, that, while other nations were worshipping and serving stocks, and stones, and devils, and they knew not what other idols of their own invention, the Israelites were serving the true God in the way of his own appointment. (6.) And the promises — particular promises added to the general covenant, promises relating to the Messiah and the gospel state. Observe, The promises accompany the giving of the law, and the service of God; for the comfort of the promises is to be had in obedience to that law and attendance upon that service. (7.) Whose are the fathers (Romans 9:5), Abraham, Isaac, and Jacob, those men of renown, that stood so high in the favour of God. The Jews stand in relation to them, are their children, and proud enough they are of it: We have Abraham to our father. It was for the father's sake that they were taken into covenant, Romans 11:28. (8.) But the greatest honour of all was that of them as concerning the flesh (that is, as to his human nature) Christ came; for he took on him the seed of Abraham, Hebrews 2:16. As to his divine nature, he is the Lord from heaven; but, as to his human nature, he is of the seed of Abraham. This was the great privilege of the Jews, that Christ was of kin to them. Mentioning Christ, he interposes a very great word concerning him, that he is over all, God blessed for ever. Lest the Jews should think meanly of him, because he was of their alliance, he here speaks thus honourably concerning him: and it is a very full proof of the Godhead of Christ; he is not only over all, as Mediator, but he is God blessed for ever. Therefore, how much sorer punishment were they worthy of that rejected him! It was likewise the honour of the Jews, and one reason why Paul had a kindness for them, that, seeing God blessed for ever would be a man, he would be a Jew; and, considering the posture and character of that people at that time, it may well be looked upon as a part of his humiliation.

John Wesley's Explanatory Notes

Romans 9:1

In Christ — This seems to imply an appeal to him. In the Holy Ghost — Through his grace.

Geneva Bible Translation Notes

Romans 9:1

I say (1) the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

(1) The third part of this epistle, which goes to the twelfth chapter, in which Paul ascends to the higher causes of faith: and first of all, because he purposed to speak much of the casting off of the Jews, he uses a declaration, saying by a double or triple oath, and by witnessing of his great desire towards their salvation, his singular love towards them, and in addition granting to them all their privileges.

Cross-Reference Topical ResearchStrong's Concordance
I say:

Romans 1:9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
2 Corinthians 1:23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.
2 Corinthians 11:31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.
2 Corinthians 12:19 Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but [we do] all things, dearly beloved, for your edifying.
Galatians 1:20 Now the things which I write unto you, behold, before God, I lie not.
Philippians 1:8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
1 Thessalonians 2:5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God [is] witness:
1 Timothy 2:7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in faith and verity.
1 Timothy 5:21 I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

my conscience:

Romans 2:15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
Romans 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God:
2 Corinthians 1:12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
1 Timothy 1:5 Now the end of the commandment is charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:
1 John 3:19-21 And hereby we know that we are of the truth, and shall assure our hearts before him. ... Beloved, if our heart condemn us not, [then] have we confidence toward God.
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Chain-Reference Bible SearchCross References with Concordance

Ro 1:9; 2:15; 8:16. 2Co 1:12, 23; 11:31; 12:19. Ga 1:20. Php 1:8. 1Th 2:5. 1Ti 1:5; 2:7; 5:21. 1Jn 3:19.

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