Římanům 9
1 Pravduť pravím v Kristu a neklamámť, čemuž i svědomí mé svědectví vydává v Duchu svatém,
[Now I would like to discuss the fact that most of my fellow Israelites have rejected Christ]. Because of my relationship with Christ, I say completely truthfully [what I will now tell you]. I am not lying [DOU]! My conscience confirms what I [say] because the Holy Spirit [controls it].
2 Žeť mám veliký zámutek a ustavičnou bolest v srdci svém.
[I tell you that] I grieve very greatly and deeply [DOU] [about my fellow Israelites].
3 Nebo žádal bych já sám zavrženým býti od Krista místo bratří svých, totiž příbuzných svých podle těla.
I personally would be willing to let [God] curse me [and, as a result, be separated] from Christ, [if that would] help my fellow Israelites, my natural kinsmen, [to believe in Christ].
4 Kteřížto jsou Izraelští, jejichžto jest přijetí za syny, i sláva, i smlouvy, i Zákona dání, i služba Boží, i zaslíbení.
We [Jews] are [Israelites, God’s chosen] descendants of [Jacob]. [God has always considered] us as his children [MET]. It was to our ancestors [that he used to appear] gloriously [while they were in the desert]. It was with them that [God made] covenants [several times]. It was to them [that God] gave the laws [at Sinai Mountain]. They were the ones [to whom God showed how they should] worship him. They were the ones [to whom God] promised many things, [especially that the Messiah would come from their race].
5 Jejichž jsou i otcové, a ti, z nichžto jest Kristus podle těla, kterýž jest nade všecky Bůh požehnaný na věky. Amen. (aiōn g165)
It was our ancestors, [Abraham, Isaac, and Jacob, whom God chose to found our nation]. And, [most importantly], it was from us Israelites that the Messiah received his human nature. [Nevertheless, most of my fellow Israelites have rejected Christ], who is the one who controls all things! He is God, the one who is worthy that we praise him forever! This is true! (OR, Amen!) (aiōn g165)
6 Avšak nemůže zmařeno býti slovo Boží. Nebo ne všickni, kteříž jsou z Izraele, Izraelští jsou.
[God promised to Abraham, Isaac, and Jacob, that their descendants would all inherit his blessings]. But [although most of my fellow Israelites have rejected Christ], that does not [prove] that God has failed [to do] the things that he promised, because it is not all who are descended from Jacob and who [call themselves the people of] Israel whom [God considers] to be truly his people.
7 Aniž proto, že jsou símě Abrahamovo, hned také všickni jsou synové, ale v Izákovi nazváno bude tvé símě.
And it is also not all of Abraham’s natural descendants that [God considers] to be his people. Instead, [God considers only some of them to be Abraham’s children]. [This agrees with what God told Abraham]: “It is Isaac, [not any of your(sg) other sons], whom [I] will consider [to be the true father of] your descendants.”
8 To jest, ne všickni ti, jenž jsou synové těla, jsou také synové Boží, ale kteříž jsou synové Božího zaslíbení, ti se počítají za símě.
That means that it is not all the natural-born descendants [of Abraham] whom God [considers as] his children. Instead, it is those who [believed what God] promised whom [he] considers to be his children.
9 Nebo toto jest slovo zaslíbení: V týž čas přijdu, a Sára bude míti syna.
[You know that what God] promised [to Abraham] was this: “About this time [next year] Sarah [your wife] will bear a son [as a result of my enabling] [MTY] [her to do so].” [So Abraham knew that it was not through Ishmael, the son that he already had, that God would fulfill what he had promised him] (OR, [that his true descendants would come]).
10 A netoliko to, ale i Rebeka z jednoho počavši, totiž z Izáka, otce našeho, toho důvodem jest.
And not only then did God show [that he did not determine who would be his true children according to who their ancestors were. He showed it again] when Rebecca conceived [twins] by our ancestor Isaac.
11 Nebo ještě před narozením obou těch synů, a prve nežli co dobrého nebo zlého učinili, aby uložení Boží, kteréžto jest podle vyvolení, a tak ne z skutků, ale z toho, jenž povolává, pevné bylo,
Before [the twins, Jacob and Esau], were born, when neither one had yet done anything good or bad, [God] said to Rebecca [about the twins she was to bear], “The older one shall later serve the younger one, [contrary to normal custom].” [God said this] in order that [we] might [clearly] understand that what he purposed [for people] was according to what he himself determined. That is, people’s [eternal destiny] does not depend on what they do. Instead, their destiny depends on [God], the one who chooses them.
12 Řečeno jest jí: Větší sloužiti bude menšímu,
13 Jakož psáno jest: Jákoba jsem miloval, ale Ezau nenáviděl jsem.
And [this teaching is] ([supported/shown to be true]) [by] what is written [in the Scriptures] {what [a prophet] recorded} [that God said]: “I favored Jacob, [the younger son]. I did not favor [HYP] Esau, [the older son].”
14 I což tedy díme? Zdali nespravedlnost jest u Boha? Nikoli.
[Someone] might say, “(Is God unjust [by choosing the ones he wants to choose?/I think] that God is unjust [by choosing the ones he wants to choose!])” [RHQ] [I would reply], “[He is] certainly not [unjust]!”
15 Nebo Mojžíšovi dí: Smiluji se nad tím, komuž milost učiním, a slituji se nad tím, nad kýmž se slituji.
God told Moses, “I will pity and help anyone whom I choose [DOU]!”
16 A tak tedy neníť vyvolování na tom, jenž chce, ani na tom, jenž běží, ale na Bohu, jenž se smilovává.
So [God chooses people], not because they want [God to choose them] or because they try hard [to do things so that he] will [accept them]. Instead he chooses people because he himself has mercy [on undeserving ones].
17 Nebo dí Písmo faraonovi: Proto jsem vzbudil tebe, abych na tobě ukázal moc svou a aby rozhlášeno bylo jméno mé po vší zemi.
[Moses] recorded [PRS] [that God had told] Pharaoh, “This is why I gave you [(sg)] authority [MTY]: It was in order that I might show [by how I oppose] you [how exceedingly] powerful I am, and in order that people everywhere [HYP] would hear about me [MTY].”
18 A tak tedy nad kýmž chce, smilovává se, a koho chce, zatvrzuje.
So [we conclude that God] kindly helps the ones he wants to act kindly towards. But he makes stubborn the ones [such as Pharaoh] that he wants [to make stubborn].
19 Ale díš mi: I pročež se pak hněvá? Nebo vůli jeho kdo odepřel?
[One of] you may [object to this by] saying to me, “[Because God determines ahead of time everything that people do, that also implies that he wants us to do everything that we do]. (No one has resisted what God has willed!/Who has resisted what God has willed?) [RHQ] Therefore, (it would not be right that God would still condemn [a person for having sinned]!/why does God still condemn [a person for having sinned]?) [RHQ]”
20 Ale ó člověče, kdo jsi ty, že tak odpovídáš Bohu? Zdaž hrnec dí hrnčíři: Pročs mne tak udělal?
[I would reply that since] you [(sg)] are [just a] human being, (you do not [have any right at all to] criticize God!/[who are you to] say that what God does is wrong?) [RHQ] [As a potter is the one who creates a clay pot, God is the one who created you]. (A clay pot [MET] certainly would not [have a right to criticize] the potter by asking [PRS], “Why did you [(sg)] make me this way?”/Would a clay pot [have a right to criticize] the potter by asking [PRS], “Why did you [(sg)] make me this way?”) [RHQ]
21 Zdaliž hrnčíř nemá moci nad hlinou, aby z jednostejného truple udělal jednu nádobu ke cti a jinou ku potupě?
Instead, (the potter certainly has the right to [take] some clay and from one lump [of clay] make one pot that people will honor and [make another] one for ordinary purposes [MET]./does not a potter have the right to [take] some clay and from one lump [of clay] make one pot that people will honor and [make another] pot for ordinary purposes?) [MET, RHQ] [Similarly, God has the right to carry out what he purposes for people].
22 Což pak divného, že Bůh, chtěje ukázati hněv a oznámiti moc svou, snášel ve mnohé trpělivosti nádoby hněvu, připravené k zahynutí.
Although God desires to show that he is angry [about sin], and [although he desires to] make clear that he can powerfully [punish people who have sinned], he tolerated very patiently the people [MET] who caused him to be angry and who deserved to be destroyed (OR, who were made to be destroyed).
23 A takž také, aby známé učinil bohatství slávy své při nádobách milosrdenství, kteréž připravil k slávě.
[God has been patient] in order that he might make clear how very wonderfully [he acts toward those] [MET] whom he intended to act mercifully towards and whom he prepared ahead of time in order that they might [live] gloriously [in heaven].
24 Kterýchžto i povolal, totiž nás, netoliko z Židů, ale také i z pohanů,
That means us whom he chose—not only [us] Jews but also non-Jews.
25 Jakož i skrze Ozé dí: Nazovu nelid můj lidem mým, a nemilou nazovu milou.
[These words that] Hosea wrote [MTY] that [God] said also (show that God has the right/[support God’s right]) [to choose from among both Jews and non-Jews] [MTY]: I will declare that many people who were not my people are now my people. I will declare that many people whom I did not love [HYP] before, I love now.
26 A budeť na tom místě, kdež řečeno bylo jim: Nejste vy lid můj, tuť nazváni budou synové Boha živého.
And [another prophet wrote]: What will happen is that in the places where [God] told them before, “You are not my people,” in those same places [people] will declare truthfully that they are children of God, who is completely powerful.
27 Izaiáš pak volá nad Izraelem, řka: Byť pak byl počet synů Izraelských jako písek mořský, ostatkové toliko spaseni budou.
Isaiah also exclaimed concerning the Israelites: Even though the Israelites are [so many that no one can count them, like] sand [particles on the beach beside] the ocean, [only] a small part of them will be saved {[God] will save [only] a small part of them},
28 Nebo pohubení učiní spravedlivé, a to jisté, pohubení zajisté učiní Pán na zemi, a to jisté.
because the Lord will punish completely and speedily the [people who live on] this earth, as he said that he would do.
29 A jakož prve pověděl Izaiáš: Byť byl Pán zástupů nepozůstavil nám semene, jako Sodoma učiněni bychom byli, a Gomoře byli bychom podobni.
[Also, we can understand from what the prophet] Isaiah said [that God would not save] anyone if he did not show mercy: If the Lord, who controls everything in heaven, had not mercifully allowed some of our descendants to survive, we would have become like the people of [the cities of] Sodom and Gomorrah, who were [SIM, DOU] completely destroyed.
30 Což tedy díme? Že pohané, kteříž nenásledovali spravedlnosti, dosáhli spravedlnosti, a to spravedlnosti té, kteráž jest z víry;
We must conclude this: [RHQ] Although non-Jews did not search out [a way by which] God would erase the record of their sins, they actually found that way because they trusted [in what Christ did for them].
31 Izrael pak následovav zákona spravedlnosti, k zákonu spravedlnosti nepřišel.
But although [the people of] Israel sought a basis [by which God would] erase the record of their sins, they did not succeed in [fulfilling the true purpose of the] laws [that God gave to Moses].
32 Proč? Nebo ne z víry, ale jako z skutků Zákona jí hledali. Urazili se zajisté o kámen urážky,
The reason [RHQ] [that they did not succeed] is that they did not trust that [God would provide a way to save them]. Instead, they were trying to do certain things [in order that God would accept them. Because they did not expect the Messiah to die, the Israelites] felt disgusted about [Jesus’ death, which is like] the stone [MET] on which people stumble.
33 Jakož psáno jest: Aj, kladu na Sionu kámen urážky a skálu pohoršení, a každý, kdož uvěří v něj, nebude zahanben.
This is what [a prophet] predicted when he wrote these words that [God said about the Messiah]: Listen! I am placing in Israel [MTY] [one who is like] a stone [MET] on which people will stumble. What he does will offend people [DOU]. Nevertheless, those who believe in him will not be disappointed.
