Rom 9
1 Khrih ah oltak ka thui tih kai laithae moenih. Mueihla Cim ah ka mingcimnah te ka khuiah a phong.
I am speaking the truth as one in union with Christ; it is no lie; and my conscience, enlightened by the Holy Spirit,
2 Kothaenah loh kai taengah duel ha om tih lungnat loh ka thinko ah puh.
bears me out when I say that there is a great weight of sorrow on me and that my heart is never free from pain.
3 Te dongah pumsa ah ka huiko ka manuca rhoek yueng la kamah rhoe Khrih lamloh ka paek uh vetih kosi yook ham ka thangthui.
I could wish that I were myself accursed and severed from the Christ, for the sake of my people – my own flesh and blood.
4 Amih tah Israel rhoek ni, cacah neh thangpomnah khaw, paipi rhoek neh olrhinah khaw, thothuengnah khaw, olkhueh khaw amih kah ni.
For they are Israelites, and theirs are the adoption as children, the visible presence, the covenants, the revealed Law, the Temple worship, and the promises.
5 A napa rhoek neh amih lamkah ni Khrih te pumsa ah ha thoeng. A cungkuem soah aka om Pathen tah kumhal ah uemom pai saeh. Amen. (aiōn g165)
They are descended from the patriarchs, and, as far as his human nature was concerned, from them came the Christ – he who is supreme over all things, God for ever blessed. Amen. (aiōn g165)
6 Tedae Pathen kah olka tah hmata pawh. Israel he khaw Israel lamkah boeih noenih.
Not that God’s Word has failed. For it is not all who are descended from Israel who are true Israelites;
7 Abraham kah tiingan la a om uh dongah a ca boeih pawt dae Isaak ah na tiingan la a khue ni a ti ta.
nor, because they are Abraham’s descendants, are they all his children; but – “It is Isaac’s children who will be called your descendants.”
8 Te tah pumsa kah camoe la aka om pawt rhoek tah Pathen kah a ca rhoek la om. Tedae olkhueh kah ca rhoek tah a tiingan la a nawt.
This means that it is not the children born in the course of nature who are God’s children, but it is the children born in fulfilment of the promise who are to be regarded as Abraham’s descendants.
9 He olkhueh ol loh, “A tue ah ka pawk vetih Sarah capa om ni,” a ti.
For these words are the words of a promise – “About this time I will come, and Sarah will have a son.”
10 Te bueng pawt tih Ribekka khaw a pa Isaak bueng nen ni a ihnah a om.
Nor is that all. There is also the case of Rebecca, when she was about to bear children to our ancestor Isaac.
11 A cun hlan tih thae then pakhat khaw a saii uh moenih. Te daengah ni a coelh bangla Pathen kah mangtaengnah te a naeh eh.
For in order that the purpose of God, working through selection, might not fail – a selection depending, not on obedience, but on his call – Rebecca was told, before her children were born and before they had done anything either right or wrong,
12 Khoboe dongah pawt tih a khue rhangnen ni anih te, “Tanglue loh mathoe kah sal a bi ni,” a ti nah.
that the elder would be a servant to the younger.
13 A daek van bangla Jakob te ka lungnah tih Esau te ka hmuhuet coeng.
The words of scripture are – “I loved Jacob, but I hated Esau.”
14 Te koinih balae n'ti eh? Pathen he boethae pawt nim? Tlamte a om moenih.
What are we to say, then? Is God guilty of injustice? Heaven forbid!
15 Moses te, “Ka rhen tangtae te tah ka rhen bal vetih ka sitloh tangtae te tah sitloh bal ni,” a ti nah.
For his words to Moses are – “I will take pity on whom I take pity, and be merciful to whom I am merciful.”
16 Te dongah aka ngaih kah pawt tih aka yong kah tangloeng moenih. Tedae Pathen kah a rhen rhoek kah ni.
So, then, all depends, not on human wishes or human efforts, but on God’s mercy.
17 Cacim loh Pharaoh te, “Nang te amah la kan pacuet. Te daengah ni ka thaomnah te nang ah ka phoe eh. Te daengah ni diklai pum ah ka ming a doek eh?,” a ti nah.
In scripture, again, it is said to Pharaoh – “It was for this purpose that I raised you to the throne, to show my power by my dealings with you, and to make my name known throughout the world.”
18 Te dongah a ngaih te a rhen tih a ngaih te a ning sak tangloeng.
So, then, where God wills, he takes pity, and where he wills, he hardens the heart.
19 Kai taengah na ti tangloeng te. Balae tih vawk a coel? Amah kah kongaih te unim aka kamkaih?
Perhaps you will say to me – “How can anyone still be blamed? For who withstands his purpose?”
20 Aw u hlang nang dae nim Pathen te oelh la naka om, a saii hno loh aka hlom aka bol kung te, “Balae tih kai nan saii van?” na ti nah pawt nim?
I might rather ask “Who are you who are arguing with God?” Does a thing which a person has moulded say to the person who has moulded it “Why did you make me like this?”
21 Ambop loh amlai te a hlom boeiloeih dae he tah tuisi am la, ke tah am mailai la saithainah a khueh moenih a?
Has not the potter absolute power over their clay, so that out of the same lump they make one thing for better, and another for common, use?
22 Tedae Pathen loh a kosi sah ham neh a tatthai te phoe sak ham a ngaih. pocinah ham a hmoel kosi am te thinsennah neh muep ueh koinih ta?
And what if God, intending to reveal his displeasure and make his power known, bore most patiently with the objects of his displeasure, though they were fit only to be destroyed,
23 Te daengah ni amah kah thangpomnah cungkuem te rhennah am dongah a phoe sak tangloeng eh. Te ni thangpomnah la a hmoel.
so as to make known his surpassing glory in dealing with the objects of his mercy, whom he prepared beforehand for glory,
24 Mamih khaw Judah rhoek lamkah bueng pawt tih namtom rhoek lamkah khaw a khue van ta.
and whom he called – even us – not only from among the Jews but from among the Gentiles also!
25 Hosea dongah, “Ka pilnam pawt te ka pilnam la, lungnah pawt te lungnah la ka khue ni.
This, indeed, is what he says in the book of Hosea – “Those who were not my people, I will call my people, and those who were unloved I will love.
26 Te vaengah amih te, 'Nangmih he ka pilnam moenih,’ a ti nah hmuen ah aka hing Pathen kah a ca rhoek la khue la om ni,” a ti van bangla,
And in the place where it was said to them – ‘You are not my people’, they will be called sons of the living God.”
27 Isaiah long tah Israel ham, “Israel ca rhoek kah hlangmi tah tuitunli kah laivin bangla om cakhaw a meet ni a daem eh.
And Isaiah cries aloud over Israel – “Though the sons of Israel are like the sand of the sea in number, only a remnant of them will escape!
28 Olka te soep vetih boeipa loh diklai ah tlek a saii ni,” tila pang.
For the Lord will execute his sentence on the world, fully and without delay.”
29 Te dongah Isaiah loh a thui vanbangla caempuei Boeipa loh mamih kah tiingan he hlun pawt koinih Sodom bangla n'om uh vetih Gomorrah neh n'thuidoek uh ni.
It is as Isaiah foretold – “Had not the Lord of Hosts spared some few of our people to us, we should have become like Sodom and been made to resemble Gomorrah.”
30 Te phoeiah balae n'thui eh? Duengnah aka hnuktlak pawh namtom rhoek loh duengnah a rhawt. Tedae duengnah tangnah nen ni a dang.
What are we to say, then? Why, that Gentiles, who were not in search of righteousness, secured it – a righteousness which was the result of faith;
31 Israel loh duengnah olkhueng te a hnuktlak dae olkhueng dongah a pai moenih.
while Israel, which was in search of a Law which would ensure righteousness, failed to discover one.
32 U kongah lae? Tangnah nen pawt tih khoboe lamkah bangla caehkoek lungto te a tongtah uh.
And why? Because they looked to obedience, and not to faith, to secure it. They stumbled over the stumbling-block.
33 A daek vanbangla Zion ah caehkoek lungto neh thangkui lungpang ka khueh ke. Tedae amah te aka tangnah tah yahpok mahpawh.
As scripture says – “See, I place a stumbling-block in Zion – a rock which will prove a hindrance; and he who believes in him will have no cause for shame.”
