Romans 9
1 I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,
Mi hla njanji ni Kristi, mina si tie chena, imre mu si tsro me ni mi Brji Tsratsra,
2 for greet heuynesse is to me, and contynuel sorewe to my herte.
ndi mi he ni kpon yi ni low sron u kakle ni sronmu.
3 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;
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.
4 whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
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.
5 whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis. (aiōn g165)
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)
6 Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.
U ana nitu itere Irji wa a joku na, ana hi kohan ni Israilawa a hi Israilawa u njanji na.
7 Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
Nakima ana duka grji Ibrahim mba hi iriri Ibrahim na. “Mba yo mba be grji Ishaku.”
8 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.
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.
9 For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
U wayi hi itere u yo nyu a “nzizayi me ye de ye no Saraya ivire.
10 And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
Ana he iwayi me ngana, niwaa Rifkatu a ban nne ni lonma itimbu Ishaku.
11 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,
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.
12 not of werkis, but of God clepynge, it was seid to hym,
U mba hla ni wa “Nikon ani kwba ti gra ni tsitsama.” A na kima mba tere.
13 that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
Naki mba han zi “Me son Yakubu de kamu ni Isuwa.”
14 What therfor schulen we seie? Whether wickidnesse be anentis God?
U khi tere de naki? Irji na ti bina naki? Ah ah.
15 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.
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.
16 Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
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.
17 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.
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.”
18 Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
Naki, Irji ni tsro low sron ni wa a son'a nda tie wa a son sen tu.
19 Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
Khita mla ya u khi tere ade ni tuge ani son toh joku? Ahi ihan yi ni ya kukri ni gbegble u tuma.
20 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?
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?
21 Whether a potter of cley hath not power to make of the same gobet o vessel in to honour, an othere in to dispit?
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?
22 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,
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.
23 to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
E ati naki da tsoro gbira san ma gbugbu wa a he nimi dede u ma, wa a mla ti du mba gbirasan?
24 Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
Amma tie wa ni tu mbuyi ita wa aye ta'a, ana Yahudawa ni nklen mba megyen na u ni bi kohra ngame.
25 Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
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.”
26 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.
Ani he naki wa mba na tre “ndi ba hi indi mana, u mba yo mba imiri Irji be sisairi.”
27 But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf.
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.
28 Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.
U Irji a toh a de wawu a ni kle nyun ma ni gbugbugblu pyipyi me bani wuton mba.
29 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.
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.
30 Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith.
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.
31 But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
U Israila be wa mba na wa ituron u tsa-tsara na u mba na he ni mi turon na.
32 Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
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.
33 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.
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.
