Ròm 9
1 Se vre wi, sa m'ap di nou la a. Mwen se moun Kris la, mwen p'ap bay manti. Epi, konsyans mwen ki anba pouvwa Sentespri a ta repwoche m' anpil si m' t'ap bay manti.
I am speaking the truth as one in union with Christ; it is no lie; and my conscience, enlightened by the Holy Spirit,
2 Kè m' sere anpil, se pa yon ti lapenn mwen santi k'ap manje m' tout tan.
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 Mwen ta pito wè m' tonbe anba madichon Bondye, mwen ta pito pèdi renmen Kris la gen pou mwen an si sa te ka sèvi pou byen frè m' yo, moun menm ras avè mwen yo.
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 Yo se pitit pitit Izrayèl; Bondye te chwazi yo pou pwòp pitit li. Se nan mitan yo Bondye te fè tout bèl mèvèy li yo. Se ak yo li te pase kontra li yo. Li te ba yo lalwa. Li te moutre yo jan pou yo sèvi l'; se yo ki te resevwa pwomès li yo.
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 Yo se pitit pitit zansèt nou yo. Se nan ras yo Kris la soti lè l' te fèt tankou yon nonm. Lwanj pou tout tan pou li menm ki Bondye sou tout bagay. Amèn. (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 Lè m' di sa, sa pa vle di Bondye p'ap kenbe pwomès li ankò. Se pa tout pitit pitit Izrayèl yo ki fè pati pèp Bondye a.
Not that God’s Word has failed. For it is not all who are descended from Israel who are true Israelites;
7 Se pa tout pitit pitit Abraram yo ki bon pitit pou li, paske Bondye te di Abraram, dapre sa ki ekri nan Liv la: Se Izarak ki va fè pitit pitit mwen te pwomèt ou yo.
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 Sa vle di: tout pitit ki fèt dapre egzijans natirèl kò a pa pitit Bondye. Se sèlman pitit ki fèt dapre pwomès Bondye a ki bon pitit pitit li.
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 Men ki jan Bondye te fè pwomès la: Lè konsa, lanne k'ap vini an, m'a tounen. Lè sa a Sara va gen tan gen yon pitit gason.
For these words are the words of a promise – “About this time I will come, and Sarah will have a son.”
10 Gen lòt pawòl toujou pou di sou pwen sa a: Rebeka te fè de pitit gason pou yon sèl papa, Izarak granpapa nou.
Nor is that all. There is also the case of Rebecca, when she was about to bear children to our ancestor Isaac.
11 -(we vèsè pwochen)
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 Men, Bondye gen jan pa l' pou l' chwazi moun. Bondye pa chwazi yon moun paske moun lan fè anyen pou sa, men paske Bondye vle chwazi li. Enben, pou fè nou wè se konsa li toujou fè, Bondye pale ak Rebeka anvan menm timoun yo te fèt, anvan menm yo te fè anyen ni an byen ni an mal. Li di l' konsa: Pi gran an gen pou sèvi pi piti a.
that the elder would be a servant to the younger.
13 Dapre sa ki te ekri: Mwen renmen Jakòb, mwen rayi Ezaou.
The words of scripture are – “I loved Jacob, but I hated Esau.”
14 Bon, kisa sa vle di? Bondye gen lè ap fè lenjistis? Men non.
What are we to say, then? Is God guilty of injustice? Heaven forbid!
15 Chonje sa Bondye te di Moyiz: M'a gen pitye pou moun mwen vle gen pitye, M'a louvri kè m' pou moun mwen vle.
For his words to Moses are – “I will take pity on whom I take pity, and be merciful to whom I am merciful.”
16 Se sak fè, bagay konsa pa gade lèzòm, ou mèt tande yo vle, ou mèt tande yo fè. Se bagay ki gade Bondye sèlman, li menm ki gen kè sansib.
So, then, all depends, not on human wishes or human efforts, but on God’s mercy.
17 Paske nan Liv la, men sa Bondye di farawon an: Se mwen ki fè ou wa tout espre, pou lè moun wè ou, yo ka wè pouvwa mwen, pou moun ka mache fè konnen non mwen toupatou sou latè.
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 Konsa, Bondye gen pitye pou moun li vle, li fè moun li vle kenbe tèt ak li.
So, then, where God wills, he takes pity, and where he wills, he hardens the heart.
19 Koulye a, n'a mande m': Si se konsa, kisa Bondye gen pou repwoche moun? Ki moun ki janm kenbe tèt ak Bondye?
Perhaps you will say to me – “How can anyone still be blamed? For who withstands his purpose?”
20 Monchè, pito ou mande: kisa m' ye pou m' ap diskite ak Bondye konsa? Pran yon krich: èske krich la ka pale ak moun ki fè l' la pou l' mande l': Poukisa se konsa ou fè m'?
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 Moun k'ap bat tè pou fè krich la gen dwa fè sa l' vle ak tè a. Avèk menm pa t' labou a, li ka fè de kalite krich: yon bèl krich byen chè ak yon krich bon mache.
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 Nou pa gen anyen pou n' di Bondye ankò. Li vle fè nou wè kòlè li, an menm tan li vle fè nou konnen pouvwa li. Se poutèt sa, avèk anpil pasyans li sipòte tout moun ki te merite kòlè li epi ki te tou bon pou mouri.
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 Li te vle fè nou wè tou kantite bèl bagay li sere pou moun lè li gen pitye pou yo, pou nou menm li te pare davans pou resevwa bèl bagay li yo.
so as to make known his surpassing glory in dealing with the objects of his mercy, whom he prepared beforehand for glory,
24 Lè m' di nou menm lan, m'ap pale sou tout moun li rele, non sèlman nan jwif yo, men nan moun lòt nasyon yo tou.
and whom he called – even us – not only from among the Jews but from among the Gentiles also!
25 Se sa menm li di nan liv pwofèt Oze a: Moun ki pa t' pèp mwen an, se yo menm m'a rele pèp mwen. Nasyon mwen pa t' renmen an, se li menm m'a rele cheri mwen.
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 Tout kote yo t'ap di se pa pèp mwen yo ye. se la y'a rele yo pitit Bondye ki vivan an.
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 Kanta pou moun pèp Izrayèl yo, Ezayi, bò pa l' menm, di konsa: Menm si moun pèp Izrayèl yo ta anpil tankou grenn sab bò lanmè, se yon ti ponyen sèlman nan yo k'ap sove.
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 Paske, Mèt la gen pou l' fè tou sa l' te di a nèt, epi byen vit ankò, sou tout latè.
For the Lord will execute his sentence on the world, fully and without delay.”
29 Tankou menm pwofèt Ezayi sa a te di anvan: Si Mèt ki gen tout pouvwa a pa t' kite kèk pitit pitit pou nou, nou ta pase tankou Sodòm, nou ta menm jan ak Gomò.
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 Kisa n'a di nan tou sa? Men sa n'a di: Moun ki pa t' jwif yo, ki pa t'ap chache mwayen pou Bondye fè yo gras la, se yo menm Bondye fè gras paske yo mete konfyans yo nan li.
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 Men, moun pèp Izrayèl yo ki t'ap chache yon lalwa ki pou ta fè Bondye fè yo gras, yo pa jwenn sa yo t'ap chache a.
while Israel, which was in search of a Law which would ensure righteousness, failed to discover one.
32 Poukisa? Paske yo pa t' mete konfyans yo nan Bondye; yo t'ap chache mwayen pou Bondye fè yo gras ak zèv yo t'ap fè yo. Se konsa y' al frape pye yo sou wòch k'ap fè moun bite a,
And why? Because they looked to obedience, and not to faith, to secure it. They stumbled over the stumbling-block.
33 jan sa te ekri a: Men li, mwen mete yon wòch nan mitan peyi Siyon, yon wòch k'ap fè moun bite wi, yon gwo wòch k'ap fè moun tonbe. Men, moun ki mete konfyans yo nan li p'ap janm soti wont.
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.”
