Rimljanom 9
1 Govorim resnico v Kristusu, ne lažem, prav tako mi moja vest pričuje v Svetem Duhu,
I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
2 da imam v svojem srcu veliko potrtost in nenehno bridkost.
that I have gret hevynes and continuall sorowe in my hert.
3 Kajti lahko bi si želel, da bi bil jaz sam preklet pred Kristusom za svoje brate, moje sorodnike glede na meso;
For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
4 ki so Izraelci, ki jim pripada posvojitev in slava in zaveze in dajanje postave in bogoslužje in obljube;
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 katerih so očetje in iz katerih je, glede na meso, prišel Kristus, ki je čez vse, Bog, blagoslovljen na veke. Amen. (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 Ne, kakor da Božja beseda ne učinkuje. Kajti niso vsi Izraelci, ki so iz Izraela;
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 niti zato, ker so Abrahamovi potomci, niso vsi otroci, temveč: ›Po Izaku se bo imenovalo tvoje seme.‹
nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called:
8 To se pravi: »Tisti, ki so meseni otroci, tisti niso Božji otroci, temveč so za potomstvo šteti otroci obljube.«
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 Kajti to je beseda obljube: ›Ob tem času bom prišel in Sara bo imela sina.‹
For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.
10 Pa ne samo to; temveč, ko je tudi Rebeka spočela po enem, celó po našem očetu Izaku
Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure father Isaac
11 (kajti otroka se še nista rodila niti nista naredila ničesar dobrega ali zlega, da lahko ostane Božji namen glede na izvolitev, ne iz del, temveč iz njega, ki kliče),
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 ji je bilo rečeno: ›Starejši bo služil mlajšemu.‹
it was sayde vnto her not by the reason of workes but by grace of ye caller: the elder shall serve the yonger.
13 Kakor je pisano: ›Jakoba sem ljubil, toda Ezava sem sovražil.‹
As it is written: Iacob he loved but Esau he hated.
14 Kaj bomo torej rekli? Ali je pri Bogu nepravičnost? Bog ne daj.
What shall we saye then? is there eny vnrightewesses with God? God forbyd.
15 Kajti Mojzesu je rekel: ›Usmilil se bom, kogar se hočem usmiliti in sočutje bom imel, do kogar hočem imeti sočutje.‹
For he sayth to Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have copassion.
16 Torej potem to ni od tistega, ki hoče niti od tistega, ki teče, temveč od Boga, ki izkazuje usmiljenje.
So lieth it not then in a mans will or cunnynge but in ye mercye of god.
17 Kajti pismo pravi faraonu: ›Celo za ta isti namen sem te dvignil, da lahko na tebi pokažem svojo moč in da se bo moje ime lahko razglasilo po vsej celotni zemlji.‹
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 Torej se usmili, kogar se hoče usmiliti in kogar hoče, tega zakrkne.
So hath he mercye on whom he will and whom he will he maketh hearde herted.
19 Torej mi boš rekel: »Zakaj še najde krivdo? Kajti kdo se je uprl njegovi volji?«
Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will?
20 Ne, vendar, oh človek, kdo si ti, ki nasprotuješ Bogu? Ali bo oblikovana stvar rekla tistemu, ki jo je ustvaril: »Zakaj si me naredil takšno?«
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 Mar nima lončar moči nad ilom, da iz iste grude naredi eno posodo v čast, drugo pa v nečast?
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 Kaj pa, če je Bog, voljan pokazati svoj bes in pokazati svojo moč, z veliko potrpežljivosti prenašal posode besa, primerne za uničenje,
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 in da bi lahko dal spoznati bogastva svoje slave na posodah usmiljenja, ki jih je vnaprej pripravil za slavo,
that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
24 celó nas, ki nas je poklical, ne samo izmed Judov, temveč tudi izmed poganov?
that is to saye vs which he called not of the Iewes only but also of ye gentyls.
25 Kakor tudi pravi v Ozeju: ›Ljudi, ki niso bili moji, bom imenoval moji ljudje; in njo, ki ni bila ljubljena, ljubljeno.‹
As he sayth in Osee: I will call them my people which were not my people: and her beloved which was not beloved.
26 In zgodilo se bo, da na kraju, kjer jim je bilo rečeno: ›Vi niste moji ljudje, ‹ tam bodo imenovani otroci živega Boga.
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 Tudi Izaija kliče glede Izraela: ›Četudi bo število Izraelovih otrok kakor morskega peska, bo rešen ostanek; ‹
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 kajti dokončal bo delo in ga nenadoma prekinil v pravičnosti; ker bo Gospod na zemlji hitro opravil svoje delo.
He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.
29 In kakor je prej rekel Izaija: ›Razen če nam Gospod nad vojskami ne bi pustil semena, bi bili kakor Sódoma in bi posnemali Gomóro.‹
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 Kaj bomo potem rekli? Da so se pogani, ki si niso prizadevali za pravičnost, dokopali do pravičnosti, celó pravičnosti, ki je iz vere.
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 Toda Izrael, ki si je prizadeval za postavo pravičnosti, se ni dokopal do postave pravičnosti.
But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.
32 Zakaj? Ker tega niso iskali po veri, temveč kakor bi bilo to po delih postave. Kajti spotaknili so se ob tisti kamen spotike,
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 kakor je pisano: ›Glej, na Sionu položim kamen spotike in skalo pohujšanja; in kdorkoli veruje vanj, ne bo osramočen.‹
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.
