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Romans 9:25 [study!]

American Standard Version (ASV 1901) [2]
— As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.
King James Version (KJV 1769)
— As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
New American Standard Bible (NASB ©1995)
— As He says also in Hosea, “I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’ AND HER WHO WAS NOT BELOVED, ‘BELOVED.’”
Webster's Revision of the KJB (WEB 1833)
— As he saith also in Hosea, I will call them My people, who were not my people; and her Beloved, who was not beloved.
Darby's Translation (DBY 1890)
— As he says also in Hosea, I will call not-my-people My people; and the-not-beloved Beloved.
Rotherham's Emphasized Bible (EBR 1902)
— As also in Hosea he saith—I will call the not-my-people, My people, and the not-beloved, beloved,
Young's Literal Translation (YLT 1898)
— as also in Hosea He saith, 'I will call what [is] not My people—My people; and her not beloved—Beloved,
Douay-Rheims Challoner Revision (DR 1750)
— As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
Original King James Bible (AV 1611) [2]
— As he saith also in Osee, I will call them my people, which were not my people: and her, beloued, which was not beloued.
John Etheridge Peshitta-Aramaic NT (1849)
— so also in Husha he said, I will call them my people who were not my people, and on those on whom I was not merciful, will I be merciful:
James Murdock Peshitta-Aramaic NT (1852)
— As also he said in Hosea: I will call them my people, who were not my people; and will pity, whom I have not pitied:

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
As x5613
(5613) Complement
ὡς
hos
{hoce}
Probably adverb of comparative from G3739; which how, that is, in that manner (very variously used as shown).
he saith 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
also 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
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.
Osee, 5617
{5617} Prime
Ὡσηέ
Hosee
{ho-say-eh'}
Of Hebrew origin [H1954]; Hosee (that is, Hoshea), an Israelite.
I will call 2564
{2564} Prime
καλέω
kaleo
{kal-eh'-o}
Akin to the base of G2753; to 'call' (properly aloud, but used in a variety of applications, directly or otherwise).
z5692
<5692> Grammar
Tense - Future (See G5776)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 814
them my 3450
{3450} Prime
μοῦ
mou
{moo}
The simpler from of G1700; of me.
people, 2992
{2992} Prime
λαός
laos
{lah-os'}
Apparently a primary word; a people (in general; thus differing from G1218, which denotes one's own populace).
which x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
were 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.
people; 2992
{2992} Prime
λαός
laos
{lah-os'}
Apparently a primary word; a people (in general; thus differing from G1218, which denotes one's own populace).
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
her beloved, 25
{0025} Prime
ἀγαπάω
agapao
{ag-ap-ah'-o}
Perhaps from ἄγαν [[agan]] (much; or compare [H5689]); to love (in a social or moral sense).
z5772
<5772> Grammar
Tense - Perfect (See G5778)
Voice - Passive (See G5786)
Mood - Participle (See G5796)
Count - 463
which was y25
[0025] Standard
ἀγαπάω
agapao
{ag-ap-ah'-o}
Perhaps from ἄγαν [[agan]] (much; or compare [H5689]); to love (in a social or moral sense).
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.
not y3756
[3756] Standard
οὐ
ou
{oo}
A primary word; the absolutely negative (compare G3361) adverb; no or not.
beloved. 25
{0025} Prime
ἀγαπάω
agapao
{ag-ap-ah'-o}
Perhaps from ἄγαν [[agan]] (much; or compare [H5689]); to love (in a social or moral sense).
z5772
<5772> Grammar
Tense - Perfect (See G5778)
Voice - Passive (See G5786)
Mood - Participle (See G5796)
Count - 463
x3756
(3756) Complement
οὐ
ou
{oo}
A primary word; the absolutely negative (compare G3361) adverb; no or not.
Jamieson-Fausset-Brown Commentary

Romans 9:25

_ _ As he saith also in Osee — “Hosea.”

_ _ I will call them my people, which were not my people; and her beloved, which was not beloved — quoted, though not quite to the letter, from Hosea 2:23, a passage relating immediately, not to the heathen, but to the kingdom of the ten tribes; but since they had sunk to the level of the heathen, who were “not God’s people,” and in that sense “not beloved,” the apostle legitimately applies it to the heathen, as “aliens from the commonwealth of Israel and strangers to the covenants of promise” (so 1 Peter 2:10).

Matthew Henry's Commentary

Romans 9:25-29

_ _ Having explained the promise, and proved the divine sovereignty, the apostle here shows how the rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, and therefore must needs be very well consistent with the promise made to the fathers under the Old Testament. It tends very much to the clearing of a truth to observe how the scripture is fulfilled in it. The Jews would, no doubt, willingly refer it to the Old Testament, the scriptures of which were committed to them. Now he shows how this, which was so uneasy to them, was there spoken of.

_ _ I. By the prophet Hosea, who speaks of the taking in of a great many of the Gentiles, Hosea 2:23 and Hosea 1:10. The Gentiles had not been the people of God, not owning him, nor being owned by him in that relation: “But,” says he, “I will call them my people, make them such and own them as such, notwithstanding all their unworthiness.” A blessed change! Former badness is no bar to God's present grace and mercy. — And her beloved which was not beloved. Those whom God calls his people he calls beloved: he loves those that are his own. And lest it might be supposed that they should become God's people only by being proselyted to the Jewish religion, and made members of that nation, he adds, from Hosea 1:10, In the place where it was said, etc., there shall they be called. They need not be embodied with the Jews, nor go up to Jerusalem to worship; but, wherever they are scattered over the face of the earth, there will God own them. Observe the great dignity and honour of the saints, that they are called the children of the living God; and his calling them so makes them so. Behold, what manner of love! This honour have all his saints.

_ _ II. By the prophet Isaiah, who speaks of the casting off of many of the Jews, in two places.

_ _ 1. One is Isaiah 10:22, Isaiah 10:23, which speaks of the saving of a remnant, that is, but a remnant, which, though in the prophecy it seems to refer to the preservation of a remnant from the destruction and desolation that were coming upon them by Sennacherib and his army, yet is to be understood as looking further, and sufficiently proves that it is no strange thing for God to abandon to ruin a great many of the seed of Abraham, and yet maintain his word of promise to Abraham in full force and virtue. This is intimated in the supposition that the number of children of Israel was as the sand of the sea, which was part of the promise made to Abraham, Genesis 22:17. And yet only a remnant shall be saved; for many are called, but few are chosen. In this salvation of the remnant we are told (Romans 9:28) from the prophet, (1.) That he will complete the work: He will finish the work. When God begins he will make an end, whether in ways of judgment or of mercy. The rejection of the unbelieving Jews god would finish in their utter ruin by the Romans, who soon after this quite took away their place and nation. The assuming of Christian churches into the divine favour, and the spreading of the gospel in other nations, was a work which God would likewise finish, and be known by his name JEHOVAH. As for God, his work is perfect. Margin, He will finish the account. God, in his eternal counsels, has taken an account of the children of men, allotted them to such or such a condition, to such a share of privileges; and, as they come into being, his dealings with them are pursuant to these counsels: and he will finish the account, complete the mystical body, call in as many as belong to the election of grace, and then the account will be finished. (2.) That he will contract it; not only finish it, but finish it quickly. Under the Old Testament he seemed to tarry, and to make a longer and more tedious work of it. The wheels moved but slowly towards the extent of the church; but now he will cut it short, and make a short work upon the earth. Gentile converts were now flying as a cloud. But he will cut it short in righteousness, both in wisdom and in justice. Men, when they cut short, do amiss; they do indeed despatch causes; but, when God cuts short, it is always in righteousness. So the fathers generally apply it. Some understand it of the evangelical law and covenant, which Christ has introduced and established in the world: he has in that finished the work, put an end to the types and ceremonies of the Old Testament. Christ said, It is finished, and then the veil was rent, echoing as it were to the word that Christ said upon the cross. And he will cut it short. The work (it is logosthe word, the law) was under the Old Testament very long; a long train of institutions, ceremonies, conditions: but now it is cut short. Our duty is now, under the gospel, summed up in much less room than it was under the law; the covenant was abridged and contracted; religion is brought into a less compass. And it is in righteousness, in favour to us, in justice to his own design and counsel. With us contractions are apt to darken things: —

Brevis esse laboro, Obscurus fio
I strive to be concise, but prove obscure.

_ _ but it is not so in this case. Though it be cut short, it is clear and plain; and, because short, the more easy.

_ _ 2. Another is quoted from Isaiah 1:9, where the prophet is showing how in a time of general calamity and destruction God would preserve a seed. This is to the same purport with the former; and the scope of it is to show that it was no strange thing for God to leave the greatest part of the people of the Jews to ruin, and to reserve to himself only a small remnant: so he had done formerly, as appears by their own prophets; and they must not wonder if he did so now. Observe, (1.) What God is. He is the Lord of sabaoth, that is, the Lord of hosts — a Hebrew word retained in the Greek, as James 5:4. All the host of heaven and earth are at his beck and disposal. When God secures a seed to himself out of a degenerate apostate world, he acts as Lord of sabaoth. It is an act of almighty power and infinite sovereignty. (2.) What his people are; they are a seed, a small number. The corn reserved for next year's seedings is but little, compared with that which is spent and eaten. But they are a useful number — the seed, the substance, of the next generation, Isaiah 6:13. It is so far from being an impeachment of the justice and righteousness of God that so many perish and are destroyed, that it is a wonder of divine power and mercy that all are not destroyed, that there are any saved; for even those that are left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This is the great truth which this scripture teacheth us.

John Wesley's Explanatory Notes

Romans 9:25

Beloved — As a spouse. Who once was not beloved — Consequently, not unconditionally elected. This relates directly to the final restoration of the Jews. Hosea 2:23

Geneva Bible Translation Notes

Romans 9:25

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

(25) Our vocation or calling is free, and of grace, even as our predestination is: and therefore there is no reason why either our own unworthiness, or the unworthiness of our ancestors should cause us to think that we are not the elect and chosen of God, if we are called by him, and so embrace through faith the salvation that is offered us.

Cross-Reference Topical ResearchStrong's Concordance
in Osee:

Hosea 1:1-2 The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel. ... The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, [departing] from the LORD.
, Hosea

I will call:

Hosea 2:23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to [them which were] not my people, Thou [art] my people; and they shall say, [Thou art] my God.
1 Peter 2:10 Which in time past [were] not a people, but [are] now the people of God: which had not obtained mercy, but now have obtained mercy.

beloved:

Romans 1:7 To all that be in Rome, beloved of God, called [to be] saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
Ezekiel 16:8 Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.
John 16:27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
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Ezk 16:8. Ho 1:1; 2:23. Jn 16:27. Ro 1:7. 1P 2:10.

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