Rimliqlargha 9
1 Men Mesihte heqiqetni sözleymen, yalghan gep éytmaymen, wijdanim Muqeddes Rohning ilkide bolup özemge guwahliq qilmaqta —
I am speaking the truth as one in union with Christ; it is no lie; and my conscience, enlightened by the Holy Spirit,
2 Qelbimde zor derd-elem we tügimes azab bar.
bears me out when I say that there is a great weight of sorrow upon me and that my heart is never free from pain.
3 Chünki méning buraderlirim, yeni jismaniy jehettiki qérindashlirim bolghan Israillarni [nijat tapquzalisam] [Xudaning] lenitige qélip Mesihtin mehrum qilinishimni tileshke razi idim; ular Israillar! — ulargha oghulluq hoquqi, [Xudaning] shan-sheripining ayan qilinishi, ehdiliri, Tewrat qanunining amanet bolushi, ibadet xizmetliri we [Tewrat] wediliri nésiwe qilindi.
I could wish that I were myself accursed and severed from the Christ, for the sake of my Brothers — my own countrymen.
For they are Israelites, and theirs are the adoption as Sons, the visible Presence, the Covenants, the revealed Law, the Temple worship, and the Promises.
5 Ulugh [ibraniy] ata-bowiliri ularningkidur; jismaniy jehette Mesih ularning ejdadidur. U barliq mewjudat üstidin höküm sürgüchi, menggü mubarek Xudadur. 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 — Biraq Xudaning [Israilgha bolghan] sözi bikar boldi, démeymen; chünki Israildin bolghanlarning hemmisila heqiqiy Israil hésablanmaydu;
Not that God’s Word has failed. For it is not all who are descended from Israel who are true Israelites;
7 shuningdek, Ibrahimning ewladliri bolsimu, hemmisila uning perzentliri hésablanmaydu. Chünki [muqeddes yazmilarda Ibrahimgha]: «Ishaqtin törelgenlerla séning nesling hésablinidu» — déyilgen.
nor, because they are Abraham’s descendants, are they all his Children; but — ‘It is Isaac’s children who will be called thy descendants.’
8 Démek, jismaniy jehettin [Ibrahimdin] törelgen perzentler Xudaning perzentliri boliwermeydu, belki [Xudaning] wedisi arqiliq törelgenler [Ibrahimning] heqiqiy nesli hésablinidu.
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 fulfilment of the Promise who are to be regarded as Abraham’s descendants.
9 Chünki Xudaning bergen wedisi mundaq idi: «[Kéler yili] mushu chaghda qaytip kélimen, Sarah bir oghulgha ana bolidu».
For these words are the words of a promise — ‘About this time I will come, and Sarah shall have a son.’
10 Uning üstige, Riwkah bir erdin, yeni ejdadimiz Ishaqtin [qoshkézekge] hamilidar bolghanda,
Nor is that all. There is also the case of Rebecca, when she was about to bear children to our ancestor Isaac.
11 Perzentliri téxi tughulmighanda, héchqandaq yaxshi yaki yaman ishnimu qilmasta, Xuda Özining ademlerni tallashtiki muddiasining ularning qilghan ish-emellirige emes, peqet Chaqirghuchi bolghanning iradisige asaslan’ghanliqini körsitish üchün, Riwkahgha: «Chongi kichikining xizmitini qilidu» — déyilgenidi.
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,
that ‘the elder would be a servant to the younger.’
13 Xuddi yene muqeddes yazmilarda éytilghinidek: «Yaqupni söydüm, Esawdin nepretlendim».
The words of Scripture are — ‘I loved Jacob, but I hated Esau.’
14 Undaqta, bulargha néme deyli? Xudada adaletsizlik barmu? Hergiz yoq!
What are we to say, then? Is God guilty of injustice? Heaven forbid!
15 Chünki Xuda Musagha mundaq dégen: — «Kimge rehim qilghum kelse, shuninggha rehim qilimen, Kimge ich aghritqum kelse, shuninggha ich aghritimen».
For his words to Moses are — ‘I will take pity on whom I take pity, and be merciful to whom I am merciful.’
16 Démek, bu ish insanning iradisige yaki ularning tirishchanliqigha emes, belki rehimdilliq körsetküchi Xudagha baghliqtur.
So, then, all depends, not on human wishes or human efforts, but on God’s mercy.
17 Chünki Xuda muqeddes yazmilarda Pirewn’ge mundaq dégen: — «Méning séni tiklishimdiki meqset del shuki, qudritimni üstüngde körsitish hemde namimning pütkül jahan’gha jakarlinishi».
In Scripture, again, it is said to Pharaoh — ‘It was for this very purpose that I raised thee to the throne, to show my power by my dealings with thee, and to make my name known throughout the world.’
18 Démek, Xuda xalighinigha rehim qilidu, xalighinini tash yürek qilidu.
So, then, where God wills, he takes pity, and where he wills, he hardens the heart.
19 Emdi belkim sen manga: «Xudaning iradisige héchkim qarshi chiqalmaydighan tursa, undaqta Xuda néme üchün insanni eyibleydu?» — déyishing mumkin.
Perhaps you will say to me — ‘How can any one still be blamed? For who withstands his purpose?’
20 Biraq, ey insan, Xuda bilen takallashqudek kimsen? Qélipta shekillendürüliwatqan nerse özini shekillendürgüchige: — «Méni néme üchün bundaq yasiding?» — déyelemdu?
I might rather ask ‘Who are you who are arguing with God?’ Does a thing which a man has moulded say to him who has moulded it ‘Why did you make me like this?’
21 Xumdanchining oxshash bir kallek laydin ésil orun’gha ishlitidighan qachimu, shundaqla adettiki orun’gha ishlitidighan qachimu yasash hoquqi yoqmu?
Has not the potter absolute power over his clay, so that out of the same lump he makes one thing for better, and another for common, use?
22 Xuda Öz ghezipini körsitishni we küch-qudritini tonutushni niyet qilghan bolsa, ghezipige layiq bolghan, halaketke teyyarlan’ghan «qachilar»gha adettin tashqiri sewrchanliq bilen köksi-qarnini keng qilip kelgen bolsa, uninggha néme boptu?
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 We shuning bilen Özining rehim-shepqitining nishani qilghan we shan-sherepke muyesser bolushqa aldin’ala teyyarlighan «qachilar»da, yeni Özi Yehudiylar arisidinla emes, belki eller arisidinmu chaqirghan bizlerde shan-sheripining cheksizlikini namayan qilish üchün shundaq qilishni xalighan bolsa, buninggha néme boptu?
so as to make known his surpassing glory in dealing with the objects of his mercy, whom he prepared beforehand for glory,
and whom he called — even us — Not only from among the Jews but from among the Gentiles also!
25 Bu xuddi Xudaning Hoshiya peyghember arqiliq éytqinidek: — «Esli xelqim hésablanmighan xelqni xelqim, Esli söymigenlerni söygenlirim deymen»;
This, indeed, is what he says in the Book of Hosea — ‘I will call those my People who were not my People, and her my beloved who was not beloved.
26 we yene: — «Burun ulargha: «Siler Méning xelqim emessiler» déyilgen jayda, Kelgüside del shu jayda ulargha «Tirik Xudaning oghulliri!» dégen nam bérilidu».
And in the very place where it was said to them — “Ye are not my People”, they shall be called Sons of the Living God.’
27 Yeshaya peyghembermu Israil toghruluq mundaq jakarlighanidi: — «Israillarning sani déngiz sahilidiki qumdek köp bolsimu, lékin peqet birla «qaldi» qutquzulidu;
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 shall escape!
28 chünki, Perwerdigar Öz ishini tügitiwétip, heqqaniyliq bilen tézdin uni ijra qilidu; chünki U yer yüzide hökümini teltöküs we téz ijra qilidu».
For the Lord will execute his sentence upon the world, fully and without delay.’
29 Yeshaya peyghember yene aldin éytqinidek: — «Eger samawi qoshunlarning Serdari bolghan Perwerdigar bizge bir nesil qaldurmighan bolsa, Sodom shehiridek, Gomorra shehiridek [yoqalghan] bolattuq».
It is as Isaiah foretold — ‘Had not the Lord of Hosts spared some few of our race to us, we should have become like Sodom and been made to resemble Gomorrah.’
30 Undaqta, bulargha néme déyishimiz kérek? Heqqaniyliqqa intilmigen ellikler heqqaniyliqqa, yeni étiqadqa asaslan’ghan birxil heqqaniyliqqa érishti.
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 Lékin Israil heqqaniyliqni körsetken Tewrat qanunigha intilgini bilen qanunning telipige yételmidi.
while Israel, which was in search of a Law which would ensure righteousness, failed to discover one.
32 Néme üchün? Chünki ularning [heqqaniyliqqa] intilishi étiqad bilen emes, belki «sawabliq ishlar» bilen idi. Ular «putlikashang tash»qa putliship yiqilip chüshti;
And why? Because they looked to obedience, and not to faith, to secure it. They stumbled over ‘the Stumbling-block.’
33 xuddi [muqeddes yazmilarda] yézilghinidek: «Xelqni putlishidighan putlikashang tashni, Ademni yiqitidighan qoram tashni Zion’gha qoydum, Uninggha étiqad qilghuchi hergiz yerge qaritilip qalmas».
As Scripture says — ‘See, I place a Stumbling-block in Zion — a Rock which shall prove a hindrance; and he who believes in him shall have no cause for shame.’
