Romawa 9
1 Mi hla njanji ni Kristi, mina si tie chena, imre mu si tsro me ni mi Brji Tsratsra,
I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,
2 ndi mi he ni kpon yi ni low sron u kakle ni sronmu.
for greet heuynesse is to me, and contynuel sorewe to my herte.
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 Y my silf desiride to be departid fro Crist for my britheren, that ben my cosyns aftir the fleisch, that ben men of Israel;
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.
whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
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)
whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis. (aiōn g165)
6 U ana nitu itere Irji wa a joku na, ana hi kohan ni Israilawa a hi Israilawa u njanji na.
Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.
7 Nakima ana duka grji Ibrahim mba hi iriri Ibrahim na. “Mba yo mba be grji Ishaku.”
Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
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 seie, not thei that ben sones of the fleisch, ben sones of God, but thei that ben sones of biheeste ben demed in the seed.
9 U wayi hi itere u yo nyu a “nzizayi me ye de ye no Saraya ivire.
For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
10 Ana he iwayi me ngana, niwaa Rifkatu a ban nne ni lonma itimbu Ishaku.
And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
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.
And whanne thei weren not yit borun, nether hadden don ony thing of good ether of yuel, that the purpos of God schulde dwelle bi eleccioun,
12 U mba hla ni wa “Nikon ani kwba ti gra ni tsitsama.” A na kima mba tere.
not of werkis, but of God clepynge, it was seid to hym,
13 Naki mba han zi “Me son Yakubu de kamu ni Isuwa.”
that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
14 U khi tere de naki? Irji na ti bina naki? Ah ah.
What therfor schulen we seie? Whether wickidnesse be anentis God?
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.
God forbede. For he seith to Moyses, Y schal haue merci on whom Y haue merci; and Y schal yyue merci on whom Y schal haue merci.
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.
Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge 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.”
And the scripture seith to Farao, For to this thing Y haue stirid thee, that Y schewe in thee my vertu, and that my name be teld in al erthe.
18 Naki, Irji ni tsro low sron ni wa a son'a nda tie wa a son sen tu.
Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
19 Khita mla ya u khi tere ade ni tuge ani son toh joku? Ahi ihan yi ni ya kukri ni gbegble u tuma.
Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
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?
O! man, who art thou, that answerist to God? Whether a maad thing seith to hym that made it, What hast thou maad me so?
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?
Whether a potter of cley hath not power to make of the same gobet o vessel in to honour, an othere in to dispit?
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.
That if God willynge to schewe his wraththe, and to make his power knowun, hath suffrid in greet pacience vessels of wraththe able in to deth,
23 E ati naki da tsoro gbira san ma gbugbu wa a he nimi dede u ma, wa a mla ti du mba gbirasan?
to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to 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.
Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
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.”
Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
26 Ani he naki wa mba na tre “ndi ba hi indi mana, u mba yo mba imiri Irji be sisairi.”
and it schal be in the place, where it is seid to hem, Not ye my puple, there thei schulen be clepid the sones of `God lyuynge.
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 Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf.
28 U Irji a toh a de wawu a ni kle nyun ma ni gbugbugblu pyipyi me bani wuton mba.
Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.
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 Ysaye bifor seide, But God of oostis hadde left to vs seed, we hadden be maad as Sodom, and we hadden be lijk as Gommor.
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.
Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith.
31 U Israila be wa mba na wa ituron u tsa-tsara na u mba na he ni mi turon na.
But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
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.
Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
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 writun, Lo! Y putte a stoon of offensioun in Syon, and a stoon of sclaundre; and ech that schal bileue `in it, schal not be confoundid.
