Parallel Bible results for Romans 9

Douay-Rhiems Catholic Bible

New International Version

Romans 9

RHE 1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost: NIV 1 I speak the truth in Christ--I am not lying, my conscience confirms it in the Holy Spirit-- RHE 2 That I have great sadness and continual sorrow in my heart. NIV 2 I have great sorrow and unceasing anguish in my heart. RHE 3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh: NIV 3 For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, RHE 4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises: NIV 4 the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. RHE 5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen. NIV 5 Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen. RHE 6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel. NIV 6 It is not as though God's word had failed. For not all who are descended from Israel are Israel. RHE 7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called. NIV 7 Nor because they are his descendants are they all Abraham's children. On the contrary, "It is through Isaac that your offspring will be reckoned." RHE 8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed. NIV 8 In other words, it is not the natural children who are God's children, but it is the children of the promise who are regarded as Abraham's offspring. RHE 9 For this is the word of promise: According to this time will I come. And Sara shall have a son. NIV 9 For this was how the promise was stated: "At the appointed time I will return, and Sarah will have a son." RHE 10 And not only she. But when Rebecca also had conceived at once of Isaac our father. NIV 10 Not only that, but Rebekah's children had one and the same father, our father Isaac. RHE 11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand): NIV 11 Yet, before the twins were born or had done anything good or bad--in order that God's purpose in election might stand: RHE 12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger. NIV 12 not by works but by him who calls--she was told, "The older will serve the younger." RHE 13 As it is written: Jacob I have loved: but Esau I have hated. NIV 13 Just as it is written: "Jacob I loved, but Esau I hated." RHE 14 What shall we say then? Is there injustice with God? God forbid! NIV 14 What then shall we say? Is God unjust? Not at all! RHE 15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy. NIV 15 For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." RHE 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. NIV 16 It does not, therefore, depend on man's desire or effort, but on God's mercy. RHE 17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth. NIV 17 For the Scripture says to Pharaoh: "I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth." RHE 18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth. NIV 18 Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. RHE 19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will? NIV 19 One of you will say to me: "Then why does God still blame us? For who resists his will?" RHE 20 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? NIV 20 But who are you, O man, to talk back to God? "Shall what is formed say to him who formed it, 'Why did you make me like this?' " RHE 21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour? NIV 21 Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use? RHE 22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction, NIV 22 What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath--prepared for destruction? RHE 23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory? NIV 23 What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory-- RHE 24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles. NIV 24 even us, whom he also called, not only from the Jews but also from the Gentiles? RHE 25 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. NIV 25 As he says in Hosea: "I will call them 'my people' who are not my people; and I will call her 'my loved one' who is not my loved one," RHE 26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God. NIV 26 and, "It will happen that in the very place where it was said to them, 'You are not my people,' they will be called 'sons of the living God.' " RHE 27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved. NIV 27 Isaiah cries out concerning Israel: "Though the number of the Israelites be like the sand by the sea, only the remnant will be saved. RHE 28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth. NIV 28 For the Lord will carry out his sentence on earth with speed and finality." RHE 29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha. NIV 29 It is just as Isaiah said previously: "Unless the Lord Almighty had left us descendants, we would have become like Sodom, we would have been like Gomorrah." RHE 30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith. NIV 30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; RHE 31 But Israel, by following after the law of justice, is not come unto the law of justice. NIV 31 but Israel, who pursued a law of righteousness, has not attained it. RHE 32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone. NIV 32 Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the "stumbling stone." RHE 33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded. NIV 33 As it is written: "See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame."