ローマ人への手紙 9
1 第一款 イスラエル人排斥せられしも、神の約束は誠實にして其處置は正義完全なり 我はキリスト[の御前]に眞を言ひて僞らず、我良心聖霊と一致して我に證明す。
I am speaking the truth in Christ—I am not lying; my conscience is testifying with me in the Holy Spirit—
2 我に大いなる憂あり、我心に間断なき苦痛あり。
I have great sorrow and unceasing distress in my heart.
3 即ち我兄弟等の為には、我殆ど自らキリストに棄てられん事をすら望まんとす。彼等は肉身上の我親族なり、
For I keep wishing that I myself could be accursed away from the Messiah for the sake of my brothers, my physical relatives,
4 イスラエル人なり、神の子とせらるる事と、光榮と諸契約と律法と拝禮と約束とは彼等のものなり。
the Israelites. To them belong the adoption, the glory, the covenants, the giving of the law, the temple service, and the promises.
The patriarchs are theirs, and from them came the Christ (the physical part), who is over all, God forever blessed. Amen. (aiōn g165)
6 然れど神の御言は廃れりと云ふには非ず、蓋イスラエルより出でし人皆イスラエル人たるに非ず、
However, it is not as though the Word of God has failed! For not all who have descended from Israel are ‘Israel’.
7 又アブラハムの裔たる人皆子たるに非ず、但「イザアクより出づる者は汝の裔と呼ばれん」とあり。
Neither are they all ‘children’ because they are Abraham's descendants; but, “in Isaac will your seed be called.”
8 即ち肉の子たる人々が神の子たるに非ずして、約束の子たる人々こそ其裔とせらるるなれ。
That is, it is not the physical children who are God's ‘children’, but the children of the promise are regarded as ‘seed’.
9 蓋約束の言は、「此時至らば我來らん、而して[妻]サラには一子あるべし」と是なり。
For this is the word of promise: “At this season I will come, and Sarah will have a son.”
10 加之レベッカも亦一人の我先祖イザアクによりて[双児を]懐胎せしに、
Not only that, but also when Rebecca had conceived twins by our forefather Isaac
11 未だ生れず又何等の善惡を為さざる中に、神の規定は選抜に從ひて存する為に、
(though they had not yet been born, not having done anything good or bad, so that God's purpose according to election might stand, not of works but of Him who calls),
12 行によらず召によりて「兄は弟に事へん」と云はれたり。
it was said to her, “The older will serve the younger.”
13 録して「我イザアクを愛しエザウを憎めり」とあるが如し。
As it is written: “Jacob I loved, but Esau I hated.”
14 然れば我等何をか云ふべき、神に於て不義ありや、然らず、
So what shall we say, there is no injustice with God, is there? Of course not!
15 其はモイゼに曰く「我が敢て憫まん人を憫み、敢て慈悲を施さん人に慈悲を施さん」と。
For He says to Moses: “I will have mercy on whomever I have mercy, and I will have compassion on whomever I have compassion.”
16 然れば欲する人にも走る人にも由らずして、憫み給ふ神に由るなり。
So then, it is not of him who wills nor of him who strives, but of God who shows mercy.
17 蓋聖書ファラオンに曰らく「我が汝を立てしは、殊に汝に於て我が権能を顕し、我名を全世界に傳へられん為なり」と。
For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you, and that my name might be proclaimed in all the earth.”
18 然れば神は思召の人を憫み、思召の人を固くし給ふなり。
So then, He has mercy on whom He wishes, and He hardens whom He wishes.
19 是によりて汝或は言はん、然らば何ぞ尚咎め給ふや、誰か其思召に抵抗せん、と。
You will say to me then, “Why does He still find fault? For who has ever resisted His will?”
20 嗟人よ、汝は誰なれば神に言逆らふぞ。土器は己を造りたる人に向ひて、何故に我を斯く造りしぞと言ふか。
Really now, just who are you, O man, to talk back to God? What is formed will not say to the one who formed it, “Why did you make me like this,” will it?
21 陶師は同じ塊を以て、一の器を尊き用の為、一の器を賤しき用の為に造るの権あるに非ずや。
Or has the potter no right over the clay, to make from the same lump one vessel for honor and another for dishonor?
22 神もし怒を顕し給ひ、己が権能を知らしめんとして、亡ぶべく備はりたる器を大いなる忍耐を以て忍び給ひしに、
What if God, wishing to display His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction,
23 光榮あるべく豫備し給ひし恤の器に對して、己が光榮の豊なるを示さんとし給はば如何、
just in order to make known the riches of His glory on vessels of mercy, which He prepared beforehand for glory,
24 恤の器として啻にユデア人の中より耳ならず、異邦人の中より我等を召し給ひしなり。
even us whom He called, not only from the Jews but also from the Gentiles?
25 是オゼア書に、「我わが民たらざりし者を我民と呼び、愛せられざりし者を愛せらるる者と（呼び、恤を得ざりし者を恤を得る者と）呼ばん、」
As He also says in Hosea: “I will call the ‘not my people’, ‘my people’, and the ‘not loved’ (f), ‘loved’.”
26 又「彼等既に、汝等は我民に非ず、と謂はれし其處に於て、活ける神の子等と稱へらるることあらん」と曰ひしが如し。
“And it will be in the place where it was said to them, ‘You are not my people,’ there they will be called sons of the living God.”
27 イザヤもイスラエルに就きて呼はりけるは、「イスラエルの子等の數、海の砂の如くなるも、殘る者のみ救はれん。
And Isaiah cries out concerning Israel: “Though the number of the children of Israel be as the sand of the sea, only the remnant will be saved;
28 蓋主は御言を速に地上に行ひ給ふべければ、義を以て之を速に全うし給ふべし」と。
because He is finishing and cutting short an accounting in righteousness; yes, the Lord will impose a condensed accounting upon the earth.”
29 又イザヤが預言して、「萬軍の主若我等に種を遺し給はざりせば、我等はソドマの如く成り、ゴモラに似たるものと成りしならん」、と云ひしが如し。
And as Isaiah had said previously: “Unless the Lord of Sabaoth had left us a seed, we would have become like Sodom, and we would have been made like Gomorrah.”
30 第二款 イスラエル人の排斥せらるるは、其過に由れり 然らば我等何をか言ふべき。義を追求せざりし異邦人等は義を執へたり、但是は信仰に由れる義なり。
So what shall we say? That Gentiles, who did not pursue righteousness, attained to righteousness, namely the righteousness that comes from faith;
31 却てイスラエルは義の法を追求しつつも、義の法に至らざりき。
while Israel, pursuing a standard of righteousness, did not attain to that standard.
32 是何の故ぞ、彼等は信仰に由らずして業に由るが如くにしたればなり。即ち躓く石に突當れるなり、
Why not? Because it was not from faith, but as from works of the law. They stumbled over the ‘stumbling stone’;
33 録して、「看よ、我シオンに於て躓く石、突當る岩を置く、誰にもあれ之を信ずる人は、辱めらるる者なからん」と、あるが如し。
as it is written: “Look! I am placing in Zion a stumbling stone and a rock of offense, and no one who believes on Him will be put to shame.”
