ROM 9:16 Parallel View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on the version abbreviation to see the verse in more of its context.

OET (OET-RV) In other words, it doesn’t depend on the willingness or activities of the person, but on God’s mercy.

Key: yellow:verbs, pink:genitive/possessor, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT So then, it is not of the one willing, nor of the one running, but of God, the one having mercy.

UST Therefore, who receives God’s mercy does not depend on how much someone desires to receive it. Who receives God’s mercy also does not depend on how much effort someone exerts. Rather, it depends on what God wants. He is the one who is merciful.

BSB § So then, it does not depend on man’s desire or effort, but on God’s mercy.

BLB So then, it is not of the willing, nor of the running, but of God showing mercy.

AICNT So then it depends not on human will or exertion, but on God, who has mercy.

OEB So, then, all depends, not on human wishes or human efforts, but on God’s mercy.

WEB So then it is not of him who wills, nor of him who runs, but of God who has mercy.

NET So then, it does not depend on human desire or exertion, but on God who shows mercy.

LSV so then—not of him who is willing, nor of him who is running, but of God who is doing kindness;

FBV So it does not depend on what we want, or our own efforts, but the merciful nature of God.

TCNT So then, it does not depend on human will or effort, but on God's mercy.

T4T So God chooses people, not because they want God to choose them or because they try hard to do things so that he will accept them. Instead he chooses people because he himself has mercy on undeserving ones.

LEB Consequently therefore, it does not depend on the[fn] one who wills or on the one who runs, but on God who shows mercy.

?:? Literally “not of the”

BBE So then, it is not by the desire or by the attempt of man, but by the mercy of God.

MOF No MOF ROM book available

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

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

YLT so, then — not of him who is willing, nor of him who is running, but of God who is doing kindness:

DBY So then [it is] not of him that wills, nor of him that runs, but of [fn]God that shews mercy.

9.16 Elohim

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

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

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

BB So then it is not of the wyller, nor of the runner: but of the mercy of God.

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

CB on who I haue compassion. So lyeth it not then in eny mans wyll or runnynge, but in the mercy of God.
(on who I have compassion. So lyeth it not then in any mans will or runnynge, but in the mercy of God.)

TNT So lieth it not then in a mans will or cunnynge but in the mercye of god.

WYC Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
(Therefore it is not neither of man willynge, neither rennynge, but of God having mercy.)

LUT So liegt es nun nicht an jemandes Wollen oder Laufen, sondern an Gottes Erbarmen.
(So liegt it now not at jemandes Wollen or Laufen, rather at God’s Erbarmen.)

CLV Igitur non volentis, neque currentis, sed miserentis est Dei.[fn]
(Igitur not/no volentis, neque currentis, but miserentis it_is Dei.)

9.16 Igitur non volentis, etc. Tanquam diceret: Non sufficit sola voluntas hominis, si non sit etiam misericordia Dei. Cui dicitur, econtra: Non sufficit etiam misericordia Dei, si non sit voluntas hominis; ac per hoc si recte dictum est illud, cur etiam a contrario non recte dicitur: Non miserentis est Dei, sed volentis est hominis? Restat ergo ut recte dictum hoc intelligatur, ut totum Deo detur: qui hominis voluntatem bonam, et præparat ad juvandam, et adjuvat præparatam: volentem prævenit ut velit, volentem subsequitur ne frustra velit. AUG. Quis porro tam impie desipit, ut dicat Deum malas hominum voluntates, etc., usque ad sicut ex misericordia sua gratiam præstat.

9.16 Igitur not/no volentis, etc. Tanquam diceret: Non sufficit sola voluntas hominis, when/but_if not/no sit also misericordia Dei. Cui dicitur, econtra: Non sufficit also misericordia Dei, when/but_if not/no sit voluntas hominis; ac per hoc when/but_if recte dictum it_is illud, cur also a contrario not/no recte dicitur: Non miserentis it_is Dei, but volentis it_is hominis? Restat ergo as recte dictum hoc intelligatur, as totum Deo detur: who hominis voluntatem goodm, and præparat to yuvandam, and adyuvat præparatam: volentem prævenit as velit, volentem subsequitur ne frustra velit. AUG. Quis porro tam impie desipit, as dicat God malas hominum voluntates, etc., usque to sicut ex misericordia sua gratiam præstat.

UGNT ἄρα οὖν οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος Θεοῦ.
(ara oun ou tou thelontos, oude tou treⱪontos, alla tou eleōntos Theou.)

SBL-GNT ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεῶντος θεοῦ.
(ara oun ou tou thelontos oude tou treⱪontos alla tou eleōntos theou. )

TC-GNT Ἄρα οὖν οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ [fn]ἐλεοῦντος Θεοῦ.
(Ara oun ou tou thelontos, oude tou treⱪontos, alla tou eleountos Theou.)

9:16 ελεουντος ¦ ελεωντος CT

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

UTN uW Translation Notes:

Note 1 topic: grammar-connect-words-phrases

ἄρα οὖν

consequently therefore

So then indicates that what follows in this verse summarizes the ideas of 9:11–15. If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in 5:18.

Note 2 topic: writing-pronouns

οὐ

not

Here, it refers to God acting mercifully. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God’s mercy is not”

Note 3 topic: figures-of-speech / possession

τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ & Θεοῦ

˱of˲_the_‹one› willing_‹it_is› nor ˱of˲_the_‹one› running but & God

Paul is using the possessive form to describe what God’s mercy does or does not depend on. If it would be helpful in your language, you could use a different expression. Alternate translation: “depending on the one who wills, nor depending on the one who runs, but depending on God”

Note 4 topic: figures-of-speech / metaphor

τοῦ τρέχοντος

˱of˲_the_‹one› ˱of˲_the_‹one› running

Here Paul uses the one who runs to refer to a person who does good things to try to gain God’s favor as if that person were running a race. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the one who tries to gain favor” or “the one who works very hard”

Note 5 topic: figures-of-speech / distinguish

τοῦ ἐλεῶντος

˱of˲_the_‹one› ˱of˲_the_‹one› ¬which ˱of˲_being_merciful

This phrase gives further information about God. If it might be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “he being the one who has mercy”

Note 6 topic: figures-of-speech / abstractnouns

τοῦ ἐλεῶντος

˱of˲_the_‹one› ˱of˲_the_‹one› ¬which ˱of˲_being_merciful

See how you translated mercy in the previous verse.

Parallel ROM 9:16