Romawa 9
1 Mi hla njanji ni Kristi, mina si tie chena, imre mu si tsro me ni mi Brji Tsratsra,
I am speaking the truth in Christ—I am not lying; my conscience is testifying with me in the Holy Spirit—
2 ndi mi he ni kpon yi ni low sron u kakle ni sronmu.
I have great sorrow and unceasing distress in my heart.
3 Ba ndi na tre ndi ba tie nyu nimu nda cume ni kan ni Yesu ni tu mri vayi mu, ni ba mla mu u kpa.
For I keep wishing that I myself could be accursed away from the Messiah for the sake of my brothers, my physical relatives,
4 Ahi baba yi ba Israilawa, ba fe kpanyme, ni gbire san, ni yo nyun mbe dede, ni toh turon, da gbire Irji san ni tara kuma, ni yo nyu ma.
the Israelites. To them belong the adoption, the glory, the covenants, the giving of the law, the temple service, and the promises.
5 Mba tiba mba ndi nimi Almasihu u no niko u kpa wawu wa a hi Irji u koge, du mba gbirasa u saika sai sai du he naki. (aiōn g165)
The patriarchs are theirs, and from them came the Christ (the physical part), who is over all, God forever blessed. Amen. (aiōn g165)
6 U ana nitu itere Irji wa a joku na, ana hi kohan ni Israilawa a hi Israilawa u njanji na.
However, it is not as though the Word of God has failed! For not all who have descended from Israel are ‘Israel’.
7 Nakima ana duka grji Ibrahim mba hi iriri Ibrahim na. “Mba yo mba be grji Ishaku.”
Neither are they all ‘children’ because they are Abraham's descendants; but, “in Isaac will your seed be called.”
8 Mba ki mba he imiri be kpa mba na imiri be he imiri be Irji na. Mba imiri be yo nyu wa mba bla ba suru ni grji ba.
That is, it is not the physical children who are God's ‘children’, but the children of the promise are regarded as ‘seed’.
9 U wayi hi itere u yo nyu a “nzizayi me ye de ye no Saraya ivire.
For this is the word of promise: “At this season I will come, and Sarah will have a son.”
10 Ana he iwayi me ngana, niwaa Rifkatu a ban nne ni lonma itimbu Ishaku.
Not only that, but also when Rebecca had conceived twins by our forefather Isaac
11 Ba rihe ngrji myri ba u mbana ti kpi dede ma ko meme ma na. Ni tu naki Irji a chu ana bi ni kpi wa mba ti ana amma nitu idi wa a yo.
(though they had not yet been born, not having done anything good or bad, so that God's purpose according to election might stand, not of works but of Him who calls),
12 U mba hla ni wa “Nikon ani kwba ti gra ni tsitsama.” A na kima mba tere.
it was said to her, “The older will serve the younger.”
13 Naki mba han zi “Me son Yakubu de kamu ni Isuwa.”
As it is written: “Jacob I loved, but Esau I hated.”
14 U khi tere de naki? Irji na ti bina naki? Ah ah.
So what shall we say, there is no injustice with God, is there? Of course not!
15 U a hla ni Musa me lo sonro niwa mi losonro, mi losonron ni wa nimi no si sonro ni wa ani si sonron a.
For He says to Moses: “I will have mercy on whomever I have mercy, and I will have compassion on whomever I have compassion.”
16 Ni tu na ki ana he ni tu idi wa a yo sonron. Ko kuma ni idi wa ani ri shishi, na a he ni nitu Irji wa ani losonro ni ta.
So then, it is not of him who wills nor of him who strives, but of God who shows mercy.
17 U lan tre Baci'a hla ni Firauna, “Ani tu wayi yi me nzuu lunde ni ndu me tsoro ngbengblen mu ni mi me ni ndu b d'bu nde mu ni ngbungblu'a wawuu.”
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.”
18 Naki, Irji ni tsro low sron ni wa a son'a nda tie wa a son sen tu.
So then, He has mercy on whom He wishes, and He hardens whom He wishes.
19 Khita mla ya u khi tere ade ni tuge ani son toh joku? Ahi ihan yi ni ya kukri ni gbegble u tuma.
You will say to me then, “Why does He still find fault? For who has ever resisted His will?”
20 Khi ta ya i u idi u hi han wa u san yun ni Irji? Ko idi u me a ani ya miye idi u me de ge sa a me wawu naki?
Really now, just who are you, O man, to talk back to God? What is formed will not say to the one who formed it, “Why did you make me like this,” will it?
21 U idi u me iri ana he ni gbegbegle ni tu itama iri wa ani meri iri u dedema iriri a hi u daraja, iriri a hi u tidu mege?
Or has the potter no right over the clay, to make from the same lump one vessel for honor and another for dishonor?
22 U ida Irji ani so tsoro ifu ma ni gbegble mba toh, ssai a vu sonron gbugbuu ni mba iri u fu wa mlati is gbi sutu mba.
What if God, wishing to display His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction,
23 E ati naki da tsoro gbira san ma gbugbu wa a he nimi dede u ma, wa a mla ti du mba gbirasan?
just in order to make known the riches of His glory on vessels of mercy, which He prepared beforehand for glory,
24 Amma tie wa ni tu mbuyi ita wa aye ta'a, ana Yahudawa ni nklen mba megyen na u ni bi kohra ngame.
even us whom He called, not only from the Jews but also from the Gentiles?
25 Towa a tre ni mi nvunvu u Yunusa a, “Ani yo ndji wa bana bimu na ndi ndji mu, ni biwa ana son ba naa, biwa mi son ba.”
As He also says in Hosea: “I will call the ‘not my people’, ‘my people’, and the ‘not loved’ (f), ‘loved’.”
26 Ani he naki wa mba na tre “ndi ba hi indi mana, u mba yo mba imiri Irji be sisairi.”
“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.”
27 Ishaya a yi kpokpo djur rah nitu Israila. “Mba ta ni tere a de imiri Israila mba bra na kpabru u kosan ba u mbari mba ba nawo.
And Isaiah cries out concerning Israel: “Though the number of the children of Israel be as the sand of the sea, only the remnant will be saved;
28 U Irji a toh a de wawu a ni kle nyun ma ni gbugbugblu pyipyi me bani wuton mba.
because He is finishing and cutting short an accounting in righteousness; yes, the Lord will impose a condensed accounting upon the earth.”
29 Na wa Ishaya a han ni sei u Irji a de na ka grji do ni ta wu na khi de na he na Sadumawa u khi dena kwma ti na Gomarata.
And as Isaiah had said previously: “Unless the Lord of Sabaoth had left us a seed, we would have become like Sodom, and we would have been made like Gomorrah.”
30 U ziza khi tere a de ge? U be kora, be wa bana son tsa-tsara na mba kpa dede ni dedema u kpa kyem.
So what shall we say? That Gentiles, who did not pursue righteousness, attained to righteousness, namely the righteousness that comes from faith;
31 U Israila be wa mba na wa ituron u tsa-tsara na u mba na he ni mi turon na.
while Israel, pursuing a standard of righteousness, did not attain to that standard.
32 Nitu ge? ni tu mba na wa ni njanji na. u a he nitu idu na. Mba za ni tu tita wa ni du yi za ni kbu za.
Why not? Because it was not from faith, but as from works of the law. They stumbled over the ‘stumbling stone’;
33 Towa ba nhaa, “To Mi ka tita u kbu za sizi ni mi Sihiyona mba ni haan u latre. U wa a kpanyme ni wu'a ana tie shan na.
as it is written: “Look! I am placing in Zion a stumbling stone and a rock of offense, and no one who believes on Him will be put to shame.”
