Romanos 9
OEB: Open English Bible (US Spelling) (SM_OEB) vs AAI
1 I am speaking the truth as one in union with Christ; it is no lie; and my conscience, enlightened by the Holy Spirit,
1 Ayu i Keriso wabinamaim tur anababatun ao, men abifufuwenamih. Anayabin dogorou naniyan atatatam Anun Kakafiyin ebibasit ayu abisa ao.
2 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.
2 Ayu dogorou wanawanan yababan awan karatan, naatu baiyufarir isan abiwa’an men ekakaram.
3 I could wish that I were myself accursed and severed from the Christ, for the sake of my people — my own flesh and blood.
3 Anayabin ayu au sabuw, biyau finimu turin naatu au rara anababatun, i wabihimaim mi’itube God tao rarafu. Naatu Keriso’one hita’afuru’umu atatit nabin,
4 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.
4 saise Israel sabuw yawas hitab, God natunatunamih hitamatar: ana marakaw, ana obaibasit, ana obaiyunen tur hitab, kwafiren anababatun, naatu ana omatanen isah tirerereb.
5 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.
5 Nati sabuw hai a’agir kwafe’en i Hebrew big ana kik owe’owen, imaim gin tanay boro tanan Keriso ana tufuw ana’an tanatit. God akisinamo sawar etei ana bonawiyenayan tanabora’ara’ah wanatowan wanatowan. Amen.
6 Not that God’s Word has failed. For it is not all who are descended from Israel who are true Israelites;
6 Baise God ana omatanen i men ta baifuwenamih, mar etei i yabih temamatar. Iti ao anayabin Israel sabuw etei hai tufuw ana’an i Israelane hitufuw, baise etei’imak boro men hinan Israel sabuw hinamataramih.
7 nor, because they are Abraham’s descendants, are they all his children; but — ‘It is Isaac’s children who will be called your descendants.’
7 Na’atube Abraham ana rara’ane hitutufuw men etei Abraham natunatunamih. Bukamaim God iti na’atube eo hikirum inu’in kwaso’ob. “O natu Isaac ana rara’ane iti omatanen abit boro i hinab.”
8 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.
8 Tur iti na’atube ana kubuna kwananowar, God natunatun i men Abraham ana rara’amaim hitutufuw akisih ebowabowamih. Baise sabuw iyab omatanenane hitutufuw God natunatun i nati sabuw.
9 For these words are the words of a promise — ‘About this time I will come, and Sarah will have a son.’
9 Anayabin God Abraham iti na’atube eomatan, Veya ayai’iya’imaim boro ana matabir naatu Sarah boro nataub kek orot nayai.
10 Nor is that all. There is also the case of Rebecca, when she was about to bear children to our ancestor Isaac.
10 Men nati akisin baise kwana’itin, Rebecca auman toub kek kikif ya, tamah ta’imon ata’agir Isaac.
11 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,
11 Anakubuna gewas kwananowar, kek kikif wanawanahimaim kek ta bai ana kok abisa yayakitifuw isan, naatu Rebecca iu, “Kek ain boro tain isan nabow.” Kek i men hitufuw,
12 that ‘the elder would be a servant to the younger.’
12 naatu men sawar ta gewasin o kakafin hisinafumih, baise i ana yayakitifuwen tafanamaim bat ta rubin. Men i hai bowabowamaim ta rubinimih, en.
13 The words of scripture are — ‘I loved Jacob, but I hated Esau.’
13 Bukamaim hikirum inu’in kwaso’ob, “Jacob i ayu abiyabuw, baise Esau i ayu abifa’ifai.”
14 What are we to say, then? Is God guilty of injustice? Heaven forbid!
14 God isan boro mi’itube tanao? I bowabow kakafin orot? Aiyabin anababatun!
15 For his words to Moses are — ‘I will take pity on whom I take pity, and be merciful to whom I am merciful.’
15 Anayabin Moses isan eo, “Ayu orot babin yait ta anarurubin i boro anakabibir.”
16 So, then, all depends, not on human wishes or human efforts, but on God’s mercy.
16 Isan imih sawar etei i men it sabuw takokok o tabowabowamaim emamatar, baise sabuw iyab God ana kokomaim ekakabibirih.
17 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.’
17 Anayabin Buk Atamaninamaim hikirum inu’in, Moses Egypt hai aiwob orot isan eo, “Anayabin iti isan ayu abora’ahi efan yatetoro’ot ayara’ahi. Saise ayu au fair wanawanamaim anayai nabow naatu ayu wabu nara’at tafaram tutufin etei hinanowar.”
18 So, then, where God wills, he takes pity, and where he wills, he hardens the heart.
18 Isan imih, God ebiyasisir sabuw iyab baibais tekokok boro nibaisih, baise sabuw iyab dogoroh efofokar boro niwa’an hinafokar.
19 Perhaps you will say to me — ‘How can anyone still be blamed? For who withstands his purpose?’
19 Kwa orot ta ayu isau boro iti na’atube inao, “Aisimamih God aki ebi’ubari? Yait boro ana kok nakwahir?”
20 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?’
20 O i yait, orot maiyow aisim God awan kuyayafutifut? Noukwat men karam boro ana bu’urayan isan nao, ‘Aisim iti na’atube ibu’uru?’
21 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?
21 Orot noukwat bu’irayan i akisin ana kokomaim me ta’imonamaim noukwat boro rou’ab nabu’ir, ta hiyuw ana noukwat, ta veya maiyow baitab isan ana noukwat.
22 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,
22 God ana yaso’ar i kok kwanekwan boro sabuw ti’obaiyih. Iyab hisisinaf kakaf isan tagurusih, saise ana fair imaim hita’itin, baise nati efanin i yatenub wainab bairi hima.
23 so as to make known his surpassing glory in dealing with the objects of his mercy, whom he prepared beforehand for glory,
23 Iti na’atube sinaf, saise i ana marakaw bonamanamarin ti’obaiyit tata’itin naatu ana sabuw iyab kabibirih bairi ana marakaw faram isan rurubinih auman tataso’ob.
24 and whom he called — even us — Not only from among the Jews but from among the Gentiles also!
24 Anayabin it sabuw i God ea’afit, men Jew sabuw akisih, baise Ufun Sabuw auman ea’afih.
25 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.
25 God ana tur iti na’atube eo Hosea ana Bukamaim kirum.
26 And in the place where it was said to them — “You are not my people”, they will be called sons of the living God.’
26 Nati efamaim God eo, “Kwa i men ayu au sabuw.” Baise i boro nao, “Kwa i God ma’ama wanatowanin natunatun.”
27 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!
27 Isaiah Israel sabuw isah tur rererebamaim eo, “Kwa Israel sabuw i tor ana dones na’atube, God boro matan ta’amo niyawasih.
28 For the Lord will execute his sentence on the world, fully and without delay.’
28 Anayabin, Regah i saise’ewat esisinaf sabuw tafaramamaim tema’am etei boro marta’imon baimakiy nitih nasawar.”
29 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.’
29 Marasika iti tur Isaiah eo, “Regah Fairin men agir hai durun ta ebihamiy i, it boro tatan bar merar Sodom naatu Gomorah hairi bi’afiyih na’atube ti’afiyit.”
30 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;
30 Tur yomanin boro iti na’atube tanao, Ufun Sabuw i men ofafar hinuwih hibai imaim God hai ef mutufurin rouw eorerebamih, baise abisa Keriso isah sisinaf hitumatum imih God hai ef mutufurin rouw eorereb.”
31 while Israel, which was in search of a law which would ensure righteousness, failed to discover one.
31 Baise Israel sabuw ofafar hinuwih hinotanot hai ef i mutufor hirouw hio, baise en, anayabin i ofafar eo’omaim hisisinaf.
32 And why? Because they looked to obedience, and not to faith, to secure it. They stumbled over ‘the Stumbling-block.’
32 Ana’an aisim? Ana’an i men baitumatumamaim hibat, baise abisa i hisisinafumaim hibat. Imih a rousukusukunen ana kabayamaim ah rusukun hire.
33 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.’
33 Bukamaim hikikirum na’atube,
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