God and His People
1 I am speaking the truth; I belong to Christ and I do not lie. My conscience, ruled by the Holy Spirit, also assures me that I am not lying 2 when I say how great is my sorrow, how endless the pain in my heart 3 for my people, my own flesh and blood! For their sake I could wish that I myself were under God's curse and separated from Christ. 4 They are God's people; he made them his children and revealed his glory to them; he made his covenants with them and gave them the Law; they have the true worship; they have received God's promises; 5 they are descended from the famous Hebrew ancestors; and Christ, as a human being, belongs to their race. May God, who rules over all, be praised forever! Amen.
6 I am not saying that the promise of God has failed; for not all the people of Israel are the people of God. 7 Nor are all of Abraham's descendants the children of God. God said to Abraham, “It is through Isaac that you will have the descendants I promised you.” 8 This means that the children born in the usual way are not the children of God; instead, the children born as a result of God's promise are regarded as the true descendants. 9 For God's promise was made in these words: “At the right time I will come back, and Sarah will have a son.”
10 And this is not all. For Rebecca's two sons had the same father, our ancestor Isaac. 11-12 But in order that the choice of one son might be completely the result of God's own purpose, God said to her, “The older will serve the younger.” He said this before they were born, before they had done anything either good or bad; so God's choice was based on his call, and not on anything they had done. 13 As the scripture says, “I loved Jacob, but I hated Esau.”
14 Shall we say, then, that God is unjust? Not at all. 15 For he said to Moses, “I will have mercy on anyone I wish; I will take pity on anyone I wish.” 16 So then, everything depends, not on what we humans want or do, but only on God's mercy. 17 For the scripture says to the king of Egypt, “I made you king in order to use you to show my power and to spread my fame over the whole world.” 18 So then, God has mercy on anyone he wishes, and he makes stubborn anyone he wishes.
God's Anger and Mercy
19 But one of you will say to me, “If this is so, how can God find fault with anyone? Who can resist God's will?” 20 But who are you, my friend, to talk back to God? A clay pot does not ask the man who made it, “Why did you make me like this?” 21 After all, the man who makes the pots has the right to use the clay as he wishes, and to make two pots from the same lump of clay, one for special occasions and the other for ordinary use.
22 And the same is true of what God has done. He wanted to show his anger and to make his power known. But he was very patient in enduring those who were the objects of his anger, who were doomed to destruction. 23 And he also wanted to reveal his abundant glory, which was poured out on us who are the objects of his mercy, those of us whom he has prepared to receive his glory. 24 For we are the people he called, not only from among the Jews but also from among the Gentiles. 25 This is what he says in the book of Hosea:
“The people who were not mine
I will call ‘My People.’
The nation that I did not love
I will call ‘My Beloved.’
26 And in the very place where they were told, ‘You are not my people,’
there they will be called the children of the living God.”
27 And Isaiah exclaims about Israel: “Even if the people of Israel are as many as the grains of sand by the sea, yet only a few of them will be saved; 28 for the Lord will quickly settle his full account with the world.” 29 It is as Isaiah had said before, “If the Lord Almighty had not left us some descendants, we would have become like Sodom, we would have been like Gomorrah.”
Israel and the Gospel
30 So we say that the Gentiles, who were not trying to put themselves right with God, were put right with him through faith; 31 while God's people, who were seeking a law that would put them right with God, did not find it. 32 And why not? Because they did not depend on faith but on what they did. And so they stumbled over the “stumbling stone” 33 that the scripture speaks of:
“Look, I place in Zion a stone
that will make people stumble,
a rock that will make them fall.
But whoever believes in him will not be disappointed.”
IX.
1 Ikš Kristus es soku patīseibu, es namaloju un ikš Svātō Gora tū aplīcynoj muna sirdsapziņa, 2 ka es ļūti skumstu un bez pōrstōšonas man sōp sirds. 3 Es lobōk grybātu pats nu Kristus byut atskērts, na kai muni brōļi, kas pēc mīsas ir muni radinīki. 4 Jī ir izraelīši un jim pīdar bārnu tīseibas, gūdeiba, dereiba, lykumdūšona, Dīvam kolpōšona un apsūlejumi. 5 Jim pīdar ciļtstāvi un nu jim pēc mīsas nōk Kristus, kas ir pōrōks par vysu, myužeigi slaveits Dīvs. Amen.
6 Un nav tai itkai Dīva vōrds byutu kritis. Na vysi, kas nu Izraeļa paīt, ir izraelīši; 7 un tōdēļ na vysi, kas ir Abraama pēcnōcēji, ir jō bārni, bet gon: Nu Izaaka tev tiks saukti pēcnōcēji. 8 Tys ir: Na mīseigī pēcnōcēji ir Dīva bārni, bet gon apsūleišonas bārni ir īskaiteiti pēcnōcējūs. 9 Un apsūleišonas vōrds ir šaids: Ap šū laiku es otkon atnōkšu un Sarai byus dāls. 10 Un tai beja na tik vin ar jū, bet arī ar Rebekku, kurai nu tō poša veira myusu tāva Izaaka beja bārni. 11 Un koleidz vēļ jōs dāli nabeja dzymuši un ni loba, ni ļauna darejuši, — lai Dīva lāmums, kas atsateic uz izlaseišonu palyktu namaineits: na pēc dorbim, bet pēc izvālātōja (grybas), — 12 jai pasaceja: Vacōkais kolpōs jaunōkajam, 13 kai stōv raksteits: Es mīļōju Jākubu un Ezavu īneidu.
14 Kū tad lai sokom? Vai pi Dīva ir nataisneiba? Nimoz nē! 15 Jys Moizešam soka: Par kū es apsažāloju, tū es apžāloju kam leidzjust grybu, tam es leidz jyutu. 16 Tai tad, navys poša gribēšona un skrīšona ir nu svora, bet gon Dīva apsažālōšona. 17 Arī Faraonam Roksti soka: Es tevi īceļu tōdēļ, lai caur tevi parōdeitu sovu vareibu un lai muns vōrds byutu izsludynōts pa vysu pasauli. 18 Tai tad, par kū grib, par tū Jys apsažāloj, un, kū grib, pamat aizacērsšonā.
19 Bet tu man ībilssi: Kōpēc tad Jys pasmōdej? Kas tad Jō grybai var pretōtīs? 20 Ak, cylvāks, kas tu esi, ka Dīvam gribi uzstōdeit praseibas! Vai tad tāls tēlnīkam dreikst saceit: Kōpēc tu mani taidu esi veidōjis? 21 Vai tad pūdnīkam nav varas par mōlu, lai nu tōs pošas massas gūdam vai arī nagūdam taiseit trauku? 22 Un kas tad nu tō, ka Dīvs pret iznīceibai padūtajim dusmeibas traukim, pret kurim sovas lelōs lānprōteibas dēļ beja īcīteigs, beidzūt grib parōdeit sovu dusmi un dareit zynomu sovu vareibu? 23 Un pret apžālōšonas traukim, kurus pazeimōja gūdeibai, grib parōdeit sovas gūdeibas bogōteibu?
24 Arī myusus, na tik vin nu jūdim, bet arī nu pogōnim, Jys paaicynōja, 25 kai pi Ozeja soka: Tautu, kas nav muna, Es saukšu par sovu tautu, un tū, kas nabeja nūmīļōtō, par nūmīļōtū (un tū, kas nabeja apvelteita ar žēlesteibu, par apveļteitu ar žēlesteibu). 26 Un tamā vītā, kur jim saceja: Jyus asot na muna tauta, tur saceis: Jyus asot dzeivō Dīva bārni. 27 Bet Izajas par Izraeli soka: Jo izraelīšu byutu tik daudz, kai jyuras smiļšu, tikai atlīkas tiks izglōbtas. 28 Un Kungs sovu vōrdu izpiļdeis piļneigi (un ōtri pēc taisneibas; jā, ōtri Jys tū izpiļdeis) vērs zemes.
29 Izajas tai pat īprīkš pasaceja: Jo Karapulku Dīvs nabyutu mums pōri pametis sāklas, tad mes byutu kai Sodoma un byutu leidzeigi Gomorai.
Jūdu tauta ir vaineiga poša.
30 Kū tad lai sokom? Pogōni, kas pēc taisneiguma nasasteidze, taisneigumu sasnēdze, — taisneigumu, kas nōk nu ticeibas; 31 Izraeļs, turpretim, pēc lykuma attaisnōšonōs steigdamīs, tō nasasnēdze. 32 Kōpēc? Tōpēc, ka gribēja sasnīgt tū na caur ticeibu, bet gon caur dorbim. 33 Jī paklupa uz pīdauzeibas akmiņa, kai stōv raksteits: Raug, Es Sionā nūlikšu pīdauzeibas akmini un pakrisšonas klinti, un kas jam ticēs, tys kaunā napaliks.
