Romawa 9
1 Ina faɗin gaskiya a cikin Kiristi ba ƙarya nake yi ba, lamirina ya tabbatar da wannan a cikin Ruhu Mai Tsarki.
I am speaking the truth as one in union with Christ; it is no lie; and my conscience, enlightened by the Holy Spirit,
2 Ina da baƙin ciki mai yawa da kuma rashin kwanciyar rai marar ƙarewa a zuciyata.
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 Gama da so na ne, sai a la’anta ni a kuma raba ni da Kiristi saboda’yan’uwana, waɗannan na kabilata,
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 mutanen Isra’ila. Su ne Allah ya mai da su’ya’yansa, ya bayyana musu ɗaukakarsa, ya ba su alkawarinsa da Dokarsa, ya nuna musu hanyar sujada ta gaske, ya kuma ba su sauran alkawura.
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 Kakannin-kakannin nan kuma nasu ne, Kiristi kuma, ta wurin zamansa mutum, na kabilarsu ne. Yabo ya tabbata ga Allah har abada, shi da yake bisa kome! Amin. (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 Ba cewa maganar Allah ta kāsa ba ne. Gama ba duk waɗanda suke zuriyar Isra’ila ne suke Isra’ila na gaske ba.
Not that God’s Word has failed. For it is not all who are descended from Israel who are true Israelites;
7 Ba kuwa don su zuriyarsa ne dukansu suka zama’ya’yan Ibrahim ba. A maimako, “Ta wurin Ishaku ne za a lissafta zuriyarka.”
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 Ana iya cewa zaman zuriyar Ibrahim, ba shi ne zama’ya’yan Allah ba, a’a, zuriya ta alkawarin nan su ne ake lasaftawa zuriyar Ibrahim.
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 fulfillment of the promise who are to be regarded as Abraham’s descendants.
9 Ga yadda aka yi alkawarin nan, “A ƙayyadadden lokaci zan dawo, Saratu kuma za tă haifi ɗa.”
For these words are the words of a promise – ‘About this time I will come, and Sarah will have a son.’
10 Ba ma haka kaɗai ba,’ya’yan Rifkatu suna da mahaifi guda ne, wato, mahaifinmu Ishaku.
Nor is that all. There is also the case of Rebecca, when she was about to bear children to our ancestor Isaac.
11 Duk da haka, tun ba a haifi tagwayen nan ba, balle su yi wani abu mai kyau ko marar kyau don nufin Allah bisa ga zaɓensa ya tabbata, ba ga aikin lada ba, sai dai ga kiransa,
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 ba ta wurin ayyuka ba sai dai ta wurin shi wanda ya kira, aka faɗa mata cewa, “Babban zai bauta wa ƙaramin.”
that the elder would be a servant to the younger.
13 Kamar yadda yake a rubuce cewa, “Yaƙub ne na so, amma Isuwa ne na ƙi.”
The words of scripture are – ‘I loved Jacob, but I hated Esau.’
14 Me za mu ce ke nan? Allah marar adalci ne? Sam, ko kaɗan!
What are we to say, then? Is God guilty of injustice? Heaven forbid!
15 Gama ya ce wa Musa, “Zan nuna jinƙai ga wanda zan nuna jinƙai, zan kuma ji tausayin wanda zan ji tausayi.”
For his words to Moses are – ‘I will take pity on whom I take pity, and be merciful to whom I am merciful.’
16 Saboda haka, bai danganta ga sha’awar mutum ko ƙoƙarinsa ba, sai dai ga jinƙan Allah.
So, then, all depends, not on human wishes or human efforts, but on God’s mercy.
17 Gama Nassi ya ce wa Fir’auna, “Na ɗaga ka saboda wannan manufa, saboda in nuna ikona a cikinka domin kuma a shaida sunana a duniya duka.”
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 Saboda haka Allah yana nuna jinƙai ga wanda yake so, yana kuma taurara zuciyar wanda yake so.
So, then, where God wills, he takes pity, and where he wills, he hardens the heart.
19 Waninku zai iya ce mini, “To, don me har yanzu Allah yake ganin laifinmu? Gama wa zai iya tsayayya da nufinsa?”
Perhaps you will say to me – ‘How can anyone still be blamed? For who withstands his purpose?’
20 Amma wane ne kai, ya mutum, da za ka mayar wa Allah magana? “Ashe, abin da aka gina zai iya ce wa wanda ya gina shi, ‘Don me ka gina ni haka?’”
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 Ashe, mai ginin tukwane ba shi da iko yin amfani da yumɓu guda yă gina tukunya domin ayyuka masu daraja da kuma waɗansu don ayyuka marasa daraja?
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 Haka ma aikin Allah yake. Ya so yă nuna fushinsa yă kuma sanar da ikonsa, ya yi haka cikin haƙuri ƙwarai ga waɗanda suka cancanci fushinsa, waɗanda aka shirya domin hallaka?
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 Haka kuma ya so yă sanar da wadatar ɗaukakarsa ga waɗanda suka cancanci jinƙansa, waɗanda ya shirya tun kafin lokaci don ɗaukaka
so as to make known his surpassing glory in dealing with the objects of his mercy, whom he prepared beforehand for glory,
24 har da mu ma, mu da ya kira, ba daga cikin Yahudawa kaɗai ba amma har ma daga cikin Al’ummai?
and whom he called – even us – not only from among the Jews but from among the Gentiles also!
25 Kamar yadda ya faɗa a Hosiya. “Zan kira su ‘mutanena,’ su da ba mutanena ba; zan kuma kira ta ‘ƙaunatacciyata,’ ita da ba ƙaunatacciyata ba,”
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 kuma, “Zai zama cewa a daidai inda aka ce musu, ‘Ku ba mutanena ba,’ za a ce da su, ‘’ya’yan Allah mai rai.’”
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 Ishaya ya ɗaga murya game da Isra’ila ya ce, “Ko da yake yawan Isra’ilawa yana kama da yashi a bakin teku, ragowa ce kaɗai za su sami ceto.
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 Gama Ubangiji zai zartar da hukuncinsa a bisan duniya da sauri kuma ba da ɓata lokaci ba.”
For the Lord will execute his sentence on the world, fully and without delay.’
29 Yana nan kamar yadda Ishaya ya riga ya faɗa. “Da ba don Ubangiji Maɗaukaki ya bar mana zuriya ba, da mun zama kamar Sodom, da mun kuma zama kamar Gomorra.”
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 Me za mu ce ke nan? Ai, Al’ummai da ba su nemi adalci ba, sun same shi, adalcin da yake ta wurin bangaskiya;
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 amma Isra’ila da suka yi ƙwazo wajen bin Dokar adalci, ba su same shi ba.
while Israel, which was in search of a Law which would ensure righteousness, failed to discover one.
32 Don me? Domin sun yi ƙwazo wajen binta ba ta wurin bangaskiya ba sai dai ta wurin ayyuka. Sun yi tuntuɓe a kan “dutsen sa tuntuɓe.”
And why? Because they looked to obedience, and not to faith, to secure it. They stumbled over the stumbling-block.
33 Kamar yadda yake a rubuce, “Ga shi, na sa dutse a Sihiyona da yake sa mutane yin tuntuɓe da kuma dutsen da yake sa su fāɗi wanda kuwa ya dogara gare shi ba zai taɓa shan kunya ba.”
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.’
