< Romans 9 >
1 Moi Khrista te hosa kotha koi ase. Moi misa nokoi; Pobitro Atma logote moi laga bhitor atma pora moike sakhi di ase,
I am speaking the truth as one in union with Christ; it is no lie; and my conscience, enlightened by the Holy Spirit,
2 narukhi kene moi laga monte hodai dukh aru kosto bukhi ase.
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 Kelemane mangso phale, moi nijor laga bhai khan nimite moike shrap hoi kene, Khrista pora alag kori dile bhi etu to moi laga itcha ase.
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 Taikhan Israel manu khan ase. Taikhan pali-luwa bacha ase, aru mohima, kosom pora diya niyom, aru niyom laga uphar, aru Isor ke aradhana kora, aru kosom diya vachan sob taikhan logote he ase.
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 Taikhan laga baba laga khandan pora he Khrista ahise, mangso hisab te- Jun sob uporte Isor ase. Hodai karone Taike aradhana hobo dibi. Amen. (aiōn )
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 )
6 Kintu Isor laga kosom khan to hari ja nohoi. Kelemane Israel pora aha khan sob to Israel jati pora aha nohoi.
Not that God’s Word has failed. For it is not all who are descended from Israel who are true Israelites;
7 Aru sob to Abraham laga asol bacha khan nohoi. Kintu “Isaac dwara tumi laga khandan laga naam hobo.”
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 Etu motlob to, gaw mangso pora aha khan Isor laga bacha nohoi. Hoilebi jun bacha Isor laga kosom pora jonom hoise taikhan he Isor laga bacha khan ase.
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 Kelemane kosom te eneka koi kene ase: “Aha saal eneka somoite, moi ghurai kene ahibo, aru ekjon bacha Sarah ke dibo.”
For these words are the words of a promise – ‘About this time I will come, and Sarah will have a son.’
10 Khali etu he nohoi, kintu kitia amikhan laga baba Isaac dwara Rebekah bhi pet te bacha bukhi se-
Nor is that all. There is also the case of Rebecca, when she was about to bear children to our ancestor Isaac.
11 taikhan jonom nohoi kene thakise aru biya bhal eku nakora age te, etu pora he Isor pora basi luwa hisab te aru Tai laga itcha he hobo karone,
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 kaam hisab te nohoi, kintu Tai kun pora mati ase - aru taike eneka koise, “Dangor pora chutu ke sewa koribo.”
that the elder would be a servant to the younger.
13 Likha thaka nisena: “Jacob ke moi morom korise, kintu Esau ke moi ghin korise.”
The words of scripture are – ‘I loved Jacob, but I hated Esau.’
14 Tinehoile amikhan pora ki kobo? Isor logote adharmik ase naki? Kitia bhi eneka nohoi.
What are we to say, then? Is God guilty of injustice? Heaven forbid!
15 Kelemane Tai pora Moses ke koise, “Moi daya kora khan uporte daya koribo aru morom kora khan ke morom koribo.”
For his words to Moses are – ‘I will take pity on whom I take pity, and be merciful to whom I am merciful.’
16 Etu karone, manu khan laga itcha pora nohoi, aru kosis kora pora nohoi, kintu Isor kun logote daya ase Tai laga itcha pora he ase.
So, then, all depends, not on human wishes or human efforts, but on God’s mercy.
17 Kelemane Shastro pora Pharoah ke koise, “Etu nimite he moi tumike uthai dise, titia tumikhan uporte moi laga hokti dikhai dibo, aru eneka moi laga naam prithibi sob jagate janai dibo.”
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 Etu karone, kun logote Isor pora daya kori bole itcha ase, taike daya kore, kintu jun uporte Tai mon tan kori dibole itcha kore, taikhan ke mon tan kori bole diye.
So, then, where God wills, he takes pity, and where he wills, he hardens the heart.
19 Titia apnikhan pora moike hudibo, “Kile etiya bhi Tai golti pai ase? Kun pora Tai laga itcha ke rukhabo parise?”
Perhaps you will say to me – ‘How can anyone still be blamed? For who withstands his purpose?’
20 Kintu, O manu, Isor pora itcha kora kaam te alag jowab dibole manu tumi kun ase? Ki saman hath pora bonaise etu saman pora bona manu ke, “Apuni kele moike eneka bonaise eneka kobo pare naki?”
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 Kumar ekjon pora ki kolsi bona bole itcha ase, etu bonabo nimite mati uporte tai adhikar nohoi? Aru eke mati pora kolsi ekta sonman nimite aru dusra ekta mamuli te chola bo nimite bona bole tai adhikar ase nohoi?
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 Kintu, jodi Isor he Tai laga khong dikha bole aru Tai laga hokti jonai dibole nimite itcha thakise, etu pora he Tai kolsi kunkhan nosto kori bole bonaise, eitu khan ke dhorjo korise koile?
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 Jodi Tai pora etu kora Tai laga dhun laga mohima, kolsi khan uporte daya dikha bole korise koile, kun to Tai age pora mohima nimite bonai kene rakhidise?
so as to make known his surpassing glory in dealing with the objects of his mercy, whom he prepared beforehand for glory,
24 Aru jodi Tai pora etu korise, amikhan nimite jun khan ke Tai mati loise, khali Yehudi khan majot nohoi kintu Porjati khan majot pora bhi?
and whom he called – even us – not only from among the Jews but from among the Gentiles also!
25 Hosea kitab te Tai pora koi ase: “Kun Moi laga jati thaka nai, Moi taikhan ke Moi laga manu khan eneka matibo, Aru kun age te morom napai kene thakise, taike morom kora khan eneka matibo.
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 Aru etu jagate taikhan ke eneka bhi kobo, ‘Tumikhan moi laga manu nohoi,’ Ta te taikhan ke, “Jinda Isor laga bacha khan eneka matibo.’”
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 Aru Israel nimite Isaiah jor pora awaj chilai kene koi ase, “Israel bacha khan samundar laga balu nisena bisi thakile bhi, Khali basi kene thaka olop jon khan ke he bachabo,
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 Kelemane Probhu pora prithibi uporte Tai laga kotha deri nohoi kene joldi kaam kori lobo.”
For the Lord will execute his sentence on the world, fully and without delay.’
29 Aru Isaiah pora koi thaka nisena, “Jodi sorgo Probhu pora amikhan nimite khandan rakhi diya nai koile, Amikhan bhi Sodom aru Gomorrah nisena he hobo asele.”
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 Tinehoile, etiya amikhan pora ki kobo? Dharmikta jun to biswas pora pai, etu Porjati khan, kun pora dharmikta hobole bisara nai, taikhan pora he paise naki?
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 Kintu Israel, kun he niyom pora dharmikta hobole bisarise, taikhan etu ke niyom dwara pa-a nai naki?
while Israel, which was in search of a Law which would ensure righteousness, failed to discover one.
32 Kile huwa nai? Kelemane taikhan pora etu biswas pora bisara nai, kintu kaam kora pora he pabo eneka bhabise. Taikhan theng lagija pathor te lagi jaise,
And why? Because they looked to obedience, and not to faith, to secure it. They stumbled over the stumbling-block.
33 eneka likha thaka nisena, “Sabi, Moi Zion te thogar kha pathor ekta rakhidi ase; aru kun pora Taike biswas kore, Tai kitia bhi sorom nahobo.”
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.’