Romana 9
1 Mitaroñe ty hatò amy Norizañey iraho fa tsy misovo-bolañe; mitrao-pitaroñe am-pitsakoreako i Arofo Masiñey,
I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
2 t’ie lonjetse, naho mitolom-pihontoke ty an-troko atoa,
that I have gret hevynes and continuall sorowe in my hert.
3 fa nisalalaeko t’ie haitoañe amy Norizañey ty amo longoko ama’ nofotseo,
For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
4 ie nte-Israele, a’ iareo ty fameloman-ko anake, ty engeñe, o fañinao, ty fanolorañe Hàke, i fisoroñañey, vaho o fampitamàñeo;
which are the Israelites. To whom pertayneth the adopcion and the glorie and the covenauntes and the law that was geven and the service of God and the promyses:
5 a’ iareo o raeo, naho boak’am’iareo ami’ty nofotse i Norizañey—i ambone’ ze he’ey, i Andrianañahare rengeñe nainai’ey. Amena. (aiōn g165)
whose also are the fathers and they of whome (as concernynge the flesshe) Christ came which is God over all thinges blessed for ever Amen. (aiōn g165)
6 Fa tsy te nilesa o tsaran’ Añahareo, amy te tsy hene nte-Israele t’ie tarira’ Israele,
I speake not these thinges as though the wordes of god had take none effecte. For they are not all Israelites which came of Israel:
7 mbore tsy songa anake t’ie tiri’ i Abraàme; fa, Am’ Isaka ty ikanjiañe o tiri’oo,
nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called:
8 aa le tsy o tariratse ama nofotseo ro anan’ Añahare, fa o ana’ i fitamàñeio ro volilieñe ho tariratse.
that is to saye they which are the chyldren of the flesshe are not the chyldren of god. But the chyldren of promes are counted the seede.
9 Hoe ty tsara’ i fitamàñey, Hibalike ami’ty sa toy raho le hanañ’ ajajalahy t’i Sarahae.
For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.
10 Mbore adodea amy Ribkae, ie nampiareña’ Isaka raentika indrai-piolotse,
Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure father Isaac
11 (iereo mbe tsy nitoly, mboe tsy nanao inoñe ndra soa ndra raty, soa te hijadoñe i fijoboñañe sinafirin’ Añaharey, tsy amo tolon-drahao fa amy Mpikanjiy),
yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde
12 le hoe ty tsinara ama’e: Hitoroñe ty zai’e ty zoke’e,
it was sayde vnto her not by the reason of workes but by grace of ye caller: the elder shall serve the yonger.
13 amy pinatetse ty hoe: Nikokoako t’Iakobe fa nihejeko t’i Esave.
As it is written: Iacob he loved but Esau he hated.
14 Inoñ’arè ty hatao-tika? Hera aman’ Añahare ao ty tsy to. Sondo’e izay!
What shall we saye then? is there eny vnrightewesses with God? God forbyd.
15 Fa hoe re amy Mosè: Ho ferenaiñeko ze hiferenaiñako, le ho tretrezeko ze hitretrezako.
For he sayth to Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have copassion.
16 Aa le tsy ty fisalalà’ ondaty, tsy ty filaisa’ ondaty, fa i Andrianañahare mpitretrè.
So lieth it not then in a mans will or cunnynge but in ye mercye of god.
17 Le hoe i Sokitse Masiñey amy Farao: Amo safiry zao ty nampionjonako azo, te ihe ty hampiboahañe ty haozarako, naho hanitsihañe ty tane toy ami’ty fitaroñañe i añarakoy.
For the scripture sayth vnto Pharao: Even for this same purpose have I stered ye vp to shewe my power on ye and that my name myght be declared thorow out all the worlde.
18 Aa le tretreze’e ze satri’e, naho ampigàñe’e ze laha’e.
So hath he mercye on whom he will and whom he will he maketh hearde herted.
19 Aa ke hatao’ areo amako ty hoe, Inoñe arè ty itiñea’e an-tika? Ia ty hahasebañe i satri’ey?
Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will?
20 Hete, ry ‘ndaty, ia v’iheo te manoiñe aman’ Añahare? Ho volañe’ i namboareñey ty hoe hao i namboatse azey: Akore ty nanoe’o ahy?’
But o man what arte thou which disputest with God? Shall the worke saye to the workeman: why hast thou made me on this fassion?
21 Hera añana’ i mpanao valañe-taney lily i lietsey, t’ie ami’ty boko’e raike ro itsenea’e sinim-piasiañe naho ty valàñe tsotra?
Hath not the potter power over the claye even of the same lompe to make one vessell vnto honoure and a nother vnto dishonoure?
22 Aa vaho akore t’i Andrianañahare, ie te hamente ty haviñera’e naho hampandrendreke ty haozara’e, ro nifeake haliñisañe amo valàñen-kabosehañe harotsakeo,
Even so God willynge to shewe his wrath and to make his power knowen suffered with longe pacience the vessels of wrath ordeyned to damnacion
23 hampahafohinañe ty hafanjàka’ ty enge’e amo valañem-pitretrezañeo, o nihentseñe’e taolo ho rengèñeo?
that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
24 Itika nikanjie’e ‘nio, tsy amo Jiosio avao, fa amo kilakila ondatio ka?
that is to saye vs which he called not of the Iewes only but also of ye gentyls.
25 ie natovo’e amy Hosea ao, ty hoe: Ho tokaveko ty hoe: Ondatiko o tsy ni-ondatikoo, vaho Kokoa’e, i tsy nikokoañey.
As he sayth in Osee: I will call them my people which were not my people: and her beloved which was not beloved.
26 Hifetsake an-toetse nanoañe am’ iereo ty hoe: Tsy ondatiko nahareo, t’ie hikanjiañe ty hoe: anak’ Andrianañahare veloñe.
And it shall come to passe in the place where it was sayd vnto them ye are not my people: that there shalbe called the chyldren of the lyvynge God.
27 Le hoe ty koi’ Isaia ty am’Israele: Ndra te nira amo fasen-driakeo ty ia’ o tiri’ Israeleo, ty sehanga’e avao ty ho rombaheñe,
But Esaias cryeth concernynge Israel though the nomber of the chyldren of Israel be as the sonde of the see yet shall a remnaut be saved.
28 fa hafetsa’ Iehovà an-tane atoy i tsinara’ey; tsy kalafo naho masika.
He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.
29 Le ty amy nitokia’ Isaiay: Naho tsy napo’ i Talè-i-Màroy tiry tika le ho nanahake i Sodoma vaho ho nihambañe amy Gomora.
And as Esaias sayd before: Except the Lorde of sabaoth had left us seede we had bene made as Zodoma and had bene lykened to Gomorra.
30 Inoñe arè ty ho asan-tika? T’ie nitendreke havantañañe o kilakila ondaty tsy nimane havañonañeo, eka, toe havantañañe mijadoñ’ am-patokisañe;
What shall we saye then? We saye that the gentyls which followed not rightewesnes have overtaken rightewesnes: I meane the rightewesnes which cometh of fayth.
31 fa tsy nahatakatse ty havantaña’ i Hake ka t’Israele nimanemane Hàke.
But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.
32 Akore? Amy t’ie tsy am-patokisañe fa am-pimanemaneañe, toe nitsikapia’ i vato fitsikapiañey.
And wherfore? Because they sought it not by fath: but as it were by the workes of the lawe. For they have stombled at the stomblynge stone.
33 Hoe ty pinatetse: Hehe, Apoko e Ziona ao ty vato fitsikapiañe naho ty vato faminganañe; fa tsy ho salatse ty miato ama’e.
As it is written: Beholde I put in Syon a stomblynge stone and a rocke which shall make men faule. And none yt beleve on him shalbe a shamed.
