Romawa 9
1 Mi hla njanji ni Kristi, mina si tie chena, imre mu si tsro me ni mi Brji Tsratsra,
I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
2 ndi mi he ni kpon yi ni low sron u kakle ni sronmu.
that I have gret hevynes and continuall sorowe in my hert.
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 have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
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.
which are the Israelites. To whom pertayneth the adopcion and the glorie and the covenauntes and the law that was geven and the service of God and the promyses:
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)
whose also are the fathers and they of whome (as concernynge the flesshe) Christ came which is God over all thinges blessed for ever Amen. (aiōn g165)
6 U ana nitu itere Irji wa a joku na, ana hi kohan ni Israilawa a hi Israilawa u njanji na.
I speake not these thinges as though the wordes of god had take none effecte. For they are not all Israelites which came of Israel:
7 Nakima ana duka grji Ibrahim mba hi iriri Ibrahim na. “Mba yo mba be grji Ishaku.”
nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede 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 to saye they which are the chyldren of the flesshe are not the chyldren of god. But the chyldren of promes are counted the seede.
9 U wayi hi itere u yo nyu a “nzizayi me ye de ye no Saraya ivire.
For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.
10 Ana he iwayi me ngana, niwaa Rifkatu a ban nne ni lonma itimbu Ishaku.
Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure father 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.
yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde
12 U mba hla ni wa “Nikon ani kwba ti gra ni tsitsama.” A na kima mba tere.
it was sayde vnto her not by the reason of workes but by grace of ye caller: the elder shall serve the yonger.
13 Naki mba han zi “Me son Yakubu de kamu ni Isuwa.”
As it is written: Iacob he loved but Esau he hated.
14 U khi tere de naki? Irji na ti bina naki? Ah ah.
What shall we saye then? is there eny vnrightewesses with God? God forbyd.
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 sayth to Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have copassion.
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 lieth it not then in a mans will or cunnynge but in ye mercye of god.
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 sayth vnto Pharao: Even for this same purpose have I stered ye vp to shewe my power on ye and that my name myght be declared thorow out all the worlde.
18 Naki, Irji ni tsro low sron ni wa a son'a nda tie wa a son sen tu.
So hath he mercye on whom he will and whom he will he maketh hearde herted.
19 Khita mla ya u khi tere ade ni tuge ani son toh joku? Ahi ihan yi ni ya kukri ni gbegble u tuma.
Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist 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?
But o man what arte thou which disputest with God? Shall the worke saye to the workeman: why hast thou made me on this fassion?
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?
Hath not the potter power over the claye even of the same lompe to make one vessell vnto honoure and a nother vnto dishonoure?
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.
Even so God willynge to shewe his wrath and to make his power knowen suffered with longe pacience the vessels of wrath ordeyned to damnacion
23 E ati naki da tsoro gbira san ma gbugbu wa a he nimi dede u ma, wa a mla ti du mba gbirasan?
that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
24 Amma tie wa ni tu mbuyi ita wa aye ta'a, ana Yahudawa ni nklen mba megyen na u ni bi kohra ngame.
that is to saye vs which he called not of the Iewes only but also of ye gentyls.
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 sayth in Osee: I will call them my people which were not my people: and her beloved which was not beloved.
26 Ani he naki wa mba na tre “ndi ba hi indi mana, u mba yo mba imiri Irji be sisairi.”
And it shall come to passe in the place where it was sayd vnto them ye are not my people: that there shalbe called the chyldren of the lyvynge 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.
But Esaias cryeth concernynge Israel though the nomber of the chyldren of Israel be as the sonde of the see yet shall a remnaut be saved.
28 U Irji a toh a de wawu a ni kle nyun ma ni gbugbugblu pyipyi me bani wuton mba.
He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.
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 Esaias sayd before: Except the Lorde of sabaoth had left us seede we had bene made as Zodoma and had bene lykened to Gomorra.
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.
What shall we saye then? We saye that the gentyls which followed not rightewesnes have overtaken rightewesnes: I meane the rightewesnes which cometh of fayth.
31 U Israila be wa mba na wa ituron u tsa-tsara na u mba na he ni mi turon na.
But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.
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.
And wherfore? Because they sought it not by fath: but as it were by the workes of the lawe. For they have stombled at the stomblynge 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: Beholde I put in Syon a stomblynge stone and a rocke which shall make men faule. And none yt beleve on him shalbe a shamed.
