Romains 9
La Bible du Semeur
Israël dans l’histoire du salut
Les sentiments de Paul à l’égard des Israélites
9 Je dis la vérité, en tant qu’homme uni à Christ, je ne mens pas ; ma conscience, en accord avec l’Esprit Saint, me rend ce témoignage : 2 j’éprouve une profonde tristesse et un chagrin continuel dans mon cœur. 3 Oui, je demanderais à Dieu d’être maudit[a] et séparé de Christ pour mes frères, nés du même peuple que moi. 4 Ce sont les Israélites. C’est à eux qu’appartiennent la condition de fils adoptifs de Dieu, la manifestation glorieuse de la présence divine, les alliances[b], le don de la Loi, le culte et les promesses ; 5 à eux les patriarches ! Et c’est d’eux qu’est issu Christ dans son humanité ; il est aussi au-dessus de tout, Dieu béni pour toujours. Amen !
Le véritable Israël selon l’élection de Dieu
6 Ce n’est pas que la Parole de Dieu soit restée sans effet ! Car ce ne sont pas tous ceux qui descendent du patriarche Israël[c] qui constituent Israël ; 7 et ceux qui descendent d’Abraham ne sont pas tous ses enfants. Car Dieu dit à Abraham : C’est par Isaac que te sera suscitée une descendance[d]. 8 Cela veut dire que tous les enfants de la descendance naturelle d’Abraham ne sont pas enfants de Dieu. Seuls les enfants nés selon la promesse sont considérés comme sa descendance. 9 Car telle est la promesse de Dieu : Vers cette époque, je viendrai, et Sara aura un fils[e].
10 Et ce n’est pas tout : Rébecca eut des jumeaux nés d’un seul et même père, de notre ancêtre Isaac. 11-12 Or, Dieu a un plan qui s’accomplit selon son libre choix et qui dépend, non des actions des hommes, mais uniquement de la volonté de celui qui appelle. Et pour que ce plan demeure, c’est avant même la naissance de ces enfants, et par conséquent avant qu’ils n’aient fait ni bien ni mal, que Dieu dit à Rébecca : L’aîné sera assujetti au cadet[f]. 13 Ceci s’accorde avec cet autre texte de l’Ecriture : J’ai aimé Jacob, et j’ai écarté Esaü[g].
Le Dieu souverain est juste
14 Mais alors, que dire ? Dieu serait-il injuste ? Loin de là ! 15 Car il a dit à Moïse :
Je ferai grâce à qui je veux faire grâce,
j’aurai compassion de qui je veux avoir compassion[h] .
16 Cela ne dépend donc ni de la volonté de l’homme, ni de ses efforts, mais de Dieu qui fait grâce. 17 Dans l’Ecriture, Dieu dit au pharaon :
Voici pourquoi je t’ai fait parvenir où tu es : pour montrer en toi ma puissance et pour que ma renommée se répande par toute la terre[i] .
18 Ainsi donc, Dieu fait grâce à qui il veut et il endurcit qui il veut.
19 Tu vas me dire : pourquoi alors fait-il encore des reproches ? Car qui a jamais pu résister à sa volonté ? 20 Mais, qui es-tu donc toi, un homme, pour critiquer Dieu ? L’ouvrage demandera-t-il à l’ouvrier : « Pourquoi m’as-tu fait ainsi[j]? » 21 Le potier n’a-t-il pas le droit, à partir du même bloc d’argile, de fabriquer un pot d’usage noble et un autre pour l’usage courant ?
22 Et qu’as-tu à redire si Dieu, parce qu’il voulait montrer sa colère et faire connaître sa puissance, a supporté avec une immense patience ceux qui étaient les objets de sa colère, tout prêts[k] pour la destruction ? 23 Oui, qu’as-tu à redire si Dieu a agi ainsi pour manifester la richesse de sa gloire en faveur de ceux qui sont les objets de sa compassion, ceux qu’il a préparés d’avance pour la gloire ?
Pour les Juifs et pour les non-Juifs
24 C’est nous qui sommes les objets de sa compassion, nous qu’il a appelés non seulement d’entre les Juifs, mais aussi d’entre les non-Juifs. 25 C’est ce qu’il dit dans le livre du prophète Osée :
Celui qui n’était pas mon peuple, ╵je l’appellerai « mon peuple ».
Celle qui n’était pas la bien-aimée, ╵je la nommerai « bien-aimée »[l].
26 Au lieu même où on leur avait dit : « Vous n’êtes pas mon peuple », on leur dira alors : « Vous êtes les enfants du Dieu vivant[m] . »
27 Et pour ce qui concerne Israël, Esaïe déclare de son côté :
Même si les descendants d’Israël ╵étaient aussi nombreux que les grains de sable au bord de la mer,
seul un reste sera sauvé.
28 Car pleinement et promptement[n] , ╵le Seigneur accomplira sa parole sur la terre[o].
29 Et comme Esaïe l’avait dit par avance :
Si le Seigneur des armées célestes ╵ne nous avait laissé des descendants,
nous ressemblerions à Sodome,
nous serions comme Gomorrhe[p] .
Etre juste : par la foi et non par la Loi
30 Que dire maintenant ? Voici ce que nous disons : les païens qui ne cherchaient pas à être déclarés justes par Dieu ont saisi cette justice, mais il s’agit de la justice qui est reçue par la foi. 31 Les Israélites, eux, qui cherchaient à être déclarés justes en obéissant à une loi, n’y sont pas parvenus[q]. 32 Pour quelle raison ? Parce qu’ils ont cherché à être déclarés justes non pas en comptant sur la foi, mais comme si la justice pouvait provenir de la pratique de la Loi. Ils ont buté contre la pierre qui fait tomber, 33 conformément à ce que dit l’Ecriture :
Moi, je place en Sion ╵une pierre qu’on heurte,
un rocher qui fait trébucher.
Celui qui met en lui sa confiance ╵ne connaîtra jamais le déshonneur[r].
Footnotes
- 9.3 Autre traduction : Je souhaiterais être maudit.
- 9.4 Certains manuscrits ont : l’alliance.
- 9.6 Autre traduction : tous ceux qui font partie d’Israël.
- 9.7 Gn 21.12.
- 9.9 Gn 18.10, 14.
- 9.11-12 Gn 25.23.
- 9.13 Ml 1.2-3.
- 9.15 Ex 33.19.
- 9.17 Ex 9.16 cité selon l’ancienne version grecque.
- 9.20 Voir Es 45.9.
- 9.22 Autre traduction : préparés pour.
- 9.25 Os 2.25.
- 9.26 Os 2.1 ; 1.9.
- 9.28 Autre traduction : de façon décisive.
- 9.28 Es 10.22-23 cité selon l’ancienne version grecque.
- 9.29 Es 1.9 cité selon l’ancienne version grecque. Sodome… Gomorrhe : deux villes qui ont subi un terrible jugement de la part de Dieu (Gn 19.23-28).
- 9.31 Autre traduction : n’ont pas trouvé une Loi par laquelle ils auraient pu être déclarés justes.
- 9.33 Es 8.14 ; 28.16 cités selon l’ancienne version grecque.
Romans 9
King James Version
9 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
2 That I have great heaviness and continual sorrow in my heart.
3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
9 For this is the word of promise, At this time will I come, and Sarah shall have a son.
10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
12 It was said unto her, The elder shall serve the younger.
13 As it is written, Jacob have I loved, but Esau have I hated.
14 What shall we say then? Is there unrighteousness with God? God forbid.
15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
Romans 9
International Standard Version
Paul’s Concern for the Jewish People
9 I am telling the truth because I belong to[a] the Messiah[b]—I am not lying, and my conscience confirms it by means of the Holy Spirit. 2 I have deep sorrow and unceasing anguish in my heart, 3 for I could wish that I myself were condemned[c] and cut off from the Messiah[d] for the sake of my brothers, my own people,[e] 4 who are Israelis. To them belong the adoption, the glory, the covenants,[f] the giving of the Law, the worship, and the promises. 5 To the Israelis[g] belong the patriarchs, and from them, the Messiah[h] descended,[i] who is God over all, the one who is forever blessed. Amen.
6 Now it is not as though the word of God has failed. For not all Israelis truly belong to Israel, 7 and not all of Abraham’s descendants are his true descendants. On the contrary, “It is through Isaac that descendants will be named for you.”[j] 8 That is, it is not merely the children born through natural descent who were regarded as God’s children, but it is the children born through the promise who were regarded as descendants. 9 For this is the language of the promise: “At this time I will return, and Sarah will have a son.”[k] 10 Not only that, but Rebecca became pregnant by our ancestor Isaac. 11 Yet before their children[l] had been born or had done anything good or bad (so that God’s plan of election might continue to operate 12 according to his calling and not by actions), Rebecca[m] was told, “The older child will serve the younger one.”[n] 13 So it is written, “Jacob I loved, but Esau I hated.”[o]
14 What can we say, then? God is not unrighteous, is he? Of course not! 15 For he says to Moses, “I will be merciful to the person I want to be merciful to, and I will be kind to the person I want to be kind to.”[p] 16 Therefore, God’s choice[q] does not depend on a person’s will or effort, but on God himself, who shows mercy. 17 For the Scripture says about Pharaoh,
“I have raised you up for this very purpose,
to demonstrate my power through you
and that my name might be proclaimed
in all the earth.”[r]
18 Therefore, God[s] has mercy on whomever he chooses, and he hardens the heart of whomever he chooses.
God Chose People who are Not Jewish
19 You may ask me, “Then why does God[t] still find fault with anybody?[u] For who can resist his will?” 20 On the contrary, who are you—mere man that you are—to talk back to God? Can an object that was molded say to the one who molded it, “Why did you make me like this?” 21 A potter has the right to do what he wants to with his clay, doesn’t he? He can make something for a special occasion or something for ordinary use from the same lump of clay.
22 Now if God wants to demonstrate his wrath and reveal his power, can’t he be extremely patient with the objects of his wrath that are made for destruction? 23 Can’t he also reveal his glorious riches to the objects of his mercy that he has prepared ahead of time for glory— 24 including us, whom he also called, not only from the Jews but from the gentiles as well? 25 As the Scripture[v] says in Hosea,
“Those who are not my people
I will call my people,
and the one who was not loved
I will call my loved one.[w]
26 In the very place where it was told them,
‘You are not my people,’
they will be called children of the living God.”[x]
27 Isaiah also calls out concerning Israel,
“Although the descendants of Israel
are as numerous as the grains of sand on the seashore,
only a few will be saved.
28 For the Lord[y] will carry out his plan decisively,
bringing it to completion on the earth.”[z]
29 It is just as Isaiah predicted:
“If the Lord of the Heavenly Armies
had not left us some descendants,
we would have become like Sodom
and would have been compared to Gomorrah.”[aa]
30 What can we say, then? Gentiles, who were not pursuing righteousness, have attained righteousness, a righteousness that comes through faith. 31 But Israel, who pursued righteousness based on the Law, did not achieve the Law. 32 Why not? Because they did not pursue it on the basis of faith, but as if it were based on achievements. They stumbled over the stone that causes people to stumble. 33 As it is written,
“Look! I am placing a stone in Zion
over which people will stumble—
a large rock that will make them fall—
and the one who believes in him will never be ashamed.”[ab]
Footnotes
- Romans 9:1 Lit. truth in
- Romans 9:1 Or Christ
- Romans 9:3 Or accursed
- Romans 9:3 Or Christ
- Romans 9:3 Lit. own relatives according to the flesh
- Romans 9:4 Other mss. read the covenant
- Romans 9:5 Lit. To them
- Romans 9:5 Or Christ
- Romans 9:5 Lit. Messiah according to the flesh
- Romans 9:7 Cf. Gen 21:12
- Romans 9:9 Cf. Gen 18:10, 14
- Romans 9:11 Lit. they
- Romans 9:12 Lit. she
- Romans 9:12 Cf. Gen 25:23
- Romans 9:13 Cf. Mal 1:2-3
- Romans 9:15 Cf. Exod 33:19
- Romans 9:16 Lit. it
- Romans 9:17 Cf. Exod 9:16
- Romans 9:18 Lit. he
- Romans 9:19 Lit. he
- Romans 9:19 The Gk. lacks with anybody
- Romans 9:25 Lit. As it
- Romans 9:25 Cf. Hos 2:23
- Romans 9:26 Cf. Hos 1:10
- Romans 9:28 MT source citation reads Lord
- Romans 9:28 Cf. Isa 10:22-23
- Romans 9:29 Cf. Isa 1:9
- Romans 9:33 Cf. Isa 28:16
ROMANOS 9
Mam de Todos Santos Chuchumatán
Scyˈoˈn ke aj Israel tuˈn Dios
9 Key hermano, nimxsen bisbajil at wiˈja cyiˈj ntanema, kej xjal te Israel. Tiˈj tzunja bisbajil lu, ttzkiˈn Cristo nchin yolena jaxxix. Yaaˈn nchin ẍtakˈena. Jax juˈx wanema tzin tkbaˈn nchin yolena jaxxix, bix mlay ẍtakˈen wanema tjakˈ tcawbil Espíritu Santo. 2 Nim nchin bisena cyiˈj ke te ntanema, bix tchyonel nbisa tuj wanema mlay weˈ. 3 Nuket jacˈa bint tuˈn cyclet ke ntanema tuˈnj ojat npaxa tuya Cristo tuˈn nxiˈya tuj castiwa te cyxel, jacˈa bint wuˈna. 4 Aj Israelke, ejeeˈtzen xjalja e tsicyˈ Dios tuˈn cyoc te ttanem. Ja jawnex Dios e ten cyxol, bix e cyaj tkbaˈnxin nimcˈa te cye, bix e cyaj tkˈoˈnxin tleyxin te cye, bix e cyaj tyeecˈanxin ti tten tuˈn tjaw cynimsaˈn Dios, bix e cyaj tkbaˈnxin nim xtalbil tuˈn tkˈontexin cye. 5 Jatzen cyiyˈjil ja Abraham bix ja Isaac bix ja Jacob, bix cyxoltzen aj Israel etza itzˈj Cristo tej tocxin te xjal, jaxj xjal scyˈoˈn tuˈn Dios te cawel, jaxj xjal ncawen tibaj cykilca at, jatzen xjalj mero Dios. Cyˈiwlaˈnxit te junx maj. Juˈxit tzuna.
6 Amale yaaˈnt nim aj Israel o clet, ¿cxeˈlpatzen kkbaˈn min e japan Dios tiˈ tyol cye aj Israel tuˈn cyoc te ttanemxin? Min, cuma yaaˈn cykilca xjal tiyˈjil Israel kej mero aj Israelxix tuj twitz Dios. 7 Cˈoquel cycˈuˈja tiˈj yaaˈn cykilcaj el itzˈj tiˈ Abraham tcwalet‑xin tuj twitz Dios. Tz̈i Dios te Abraham cyjulu: “Tiˈj tcwala Isaac qˈuelel itzˈj kej tchmana jmero tiyˈjila tuj nwitza, yaaˈn tiˈ tcwala Ismael,” tz̈i Dios. 8 Ja yol lu tzin tkbaˈn yaaˈn cykilcaj xjal el itzˈj tiˈ Abraham jmero t‑xjal Dios. Kej mero tiyˈjil Abraham tuj twitz Dios ejeeˈj xjalja oc te tiyˈjil Abraham nuk tuˈnj e tkbaxin tuˈn tbint tuˈnxin. 9 Cˈoquel cycˈuˈja tiˈj Isaac itzˈj nuk tuˈn t‑xtalbil Dios. E cyaj tkbaˈn Dios te Abraham cyjulu: “Tuj juntl jnabkˈi jaˈlewe otk tzaj itzˈj jun tal tij t‑xuˈla Sara,” tz̈i Dios.
10 Yaaˈntzen nuk oˈcx kej tcwal Abraham tzin tyeecˈan yaaˈn cykilca ke tiyˈjil Abraham t‑xjal Dioske, sino jax juˈx ke tal Rebeca tzin tyeecˈan ja lu mas, cuma oˈcx nuk jun xinak tuˈnxuj, ja Isaac, bix e tzaj caˈba talxuj yoẍke. 11 Amale mitknaˈxet cyitzˈj yoẍ, bix amale minttiiˈ otk bint cyuˈn, mi nuk baˈn bix mi nuk kaˈ, pero junx oc te tiyˈjil Abraham, ja Jacob. E scyˈet Jacob tuˈn Dios yaaˈn tuˈnj baˈn e bint tuˈnxin, sino cuma juˈ e tajbe Dios. Tuˈntzen tbint tajbil Dios, 12 e xiˈ tkbaˈnxin te Rebeca cyjulu: “Jaj tala e tzaj itzˈj tneel cyjel toclen mas cubnin twitzj te titzˈen,” tz̈i Dios. 13 Bix juˈ e baja. Tz̈i Dios tuj tyol cyjulu: “Jacob oc te nxjala bix oc wachena, pero Esaú el nxooˈna,” tz̈i Dios tuj tyol.
14 Cuma tzin tscyˈoˈn Dios jun bix n‑el t‑xooˈn Dios juntl, ¿cxeˈlpa kkbaˈn yaaˈn baˈn Dios? Min. 15 Jaxin kbalte tuˈn tbint alcye tajxin. E xiˈ tkbaˈn Dios te Moisés cyjulu: “Ka waja tuˈn t‑xiˈ nkˈoˈna jun xtalbil te jun xjal, cxeˈltzen nkˈoˈna jun xtalbil te. Bix ka waja tzˈoc nkˈoˈna lastim te jun xjal, cˈoqueltzen nkˈoˈna lastim te,” tz̈i Dios te Moisés. 16 Juˈ tzunj tzinen taˈ nkˈon Dios lastim te jun xjal yaaˈn tuˈn ja xjal kbalte, bix yaaˈn tuˈnj n‑oc tipen xjal tuˈn tkˈon Dios lastim te, sino cuma ja Dios kbalte, jaxj Dios at tkˈakˈbil tcˈuˈj kiˈj. 17 At juntl tumel tuj tyol Dios tzin tyeecˈan nbint tuˈn Dios alcyej taj tuˈn tbint. E xiˈ tkbaˈn Dios te cawel te Egipto cyjulu: “O txiˈ nkˈoˈna jay tuˈn toca te cawel, tuˈntzen tchicˈajax jawnex weya wipemal oj nxcyeya tibaja, bix tuˈntzen tel tpocbal o chin xcyeya tibaja tuj cykilca twitz txˈotxˈ,” tz̈i Dios te cawel te Egipto. 18 Juˈtzen qˈuelele kniyˈ tiˈj ka taj Dios tuˈn t‑xiˈ tkˈoˈn lastim te jun xjal, cxeˈltzen tkˈoˈn lastim te, bix ka tajxin tuˈn t‑xiˈ tkˈoˈnxin amleˈn te jun aj il tuˈntzen ttz̈ˈiy tkˈoj tiˈ Dios, cxeˈltzen ttzakpiˈn Dios.
19 Kape cykbaˈy weya cyjulu: “Ka mlay tzˈel t‑xooˈn jun xjal jti taj Dios, entonces jatzen Dios yaaˈn tzinen tyol oj tkbante at til xjal,” kape tz̈i cybela. 20 Ka juˈ ncub cybisena, ¿tikentzen nchi jaw yolena tiˈ Dios juˈwa? Mintiiˈ cyey cyoclen tuˈn cyyolena tiˈ Dios juˈwa, cuma nuk xjalkey. ¿Baˈmpa tuˈn tjaw yolen jun wicyˈil tuya binchal te cyjulu: “¿Tikentzen o tbinchay inayena juˈwa?” tz̈ipatzen wicyˈil? Min, yaaˈn baˈn, 21 cuma jbinchal wicyˈil at toclen tuˈn tjyonte alcyej taj tuˈn tbint tuˈn tuya xcab txˈotxˈ. Ka tajxin bint jun wicyˈil cyeca tcyeˈnc, jaxin kbalte. Bix ka tajxin bint jun wicyˈil ajnintz tcyeˈnc, jax juˈxa at toclenxin tuˈn tbint tuˈnxin juˈwa. 22 Tisentzen jun binchal wicyˈil ja kbalte ti tajxin bint tuya xcab txˈotxˈ, jax juˈxsen te Dios, ja kbalte alcye tajxin bint cyuya aj il. At toclen Dios tuˈn ttzaj tkˈojxin cyiˈj aj il bix baˈn tuˈnxin tuˈn t‑xiˈ tyeecˈanxin at nim tipemalxin tuˈn t‑xiˈ tkˈoˈnxin cycastiwa. Pero amale e bajet tnincˈuˈnxin tuˈn t‑xiˈ tkˈoˈnxin cycastiwa, pero iyˈx tuˈnxin tuya nim tpasensyaxin cyiˈj xjal at cyxiˈlel tuj cycastiwa. Katzen juˈwa, ¿tikentzen tzin cykbaˈna yaaˈn baˈn Dios? 23 Iyˈx ke aj il tuˈnxin tuya tpasensyaxin tuˈntzen t‑xiˈ tkˈoˈnxin tkˈakˈbil tcˈuˈjxin cyibaj. E baj tnincˈuˈnxin jatxe ootxa tuˈn t‑xiˈ tkˈoˈnxin jun jawnexsen xtalbil cye bix tuˈn cyten tuyaxin tuj cyaˈj. 24 Bix kej xjal at tuˈn cyiikˈente t‑xtalbilxin, ejooˈtzen. O ko ttxocxin tuˈn koc te t‑xjalxin. Bix o ttxocxin yaaˈn nuk ejeeˈ judío, sino cyuyax kej xjal yaaˈn judío. 25 Jax wuˈna, cuma e tkba Dios tuj tuˈj tzˈiˈben tuˈn Oseas cyjulu: “Kej xjal yaaˈn n‑xjala nejl, cxeˈl nkˈoˈna cye tuˈn cyoc te nxjala. Bix jtnom yaaˈn te weya nejl, ja tzunja cˈoquel takˈ weya. 26 Cyuj jlugar jaaˈ e kbaja te cye yaaˈn nxjalke, cyujxse lugar cˈoquel cybi te tcwal Dios iˈtz,” tz̈i Dios.
27 Yaltzen cye Israel, cˈoquel cycˈuˈja tiˈj ti toc tuˈn Isaías tuj tyol Dios cyiˈj. Tz̈i cyjulu: “Amale nimet cybaj aj Israel, tisen arena ttziiˈ mar, pero nuk juun cye chi cletel. 28 Tnimal mlay chi clet, cuma cbinel tuˈn Dios j‑e tkba tuˈn tbint tuˈn. Cxeˈl tkˈoˈnxin castiwa cyibaj xjal te junx maj bix tuj ajkelbil,” tz̈i Isaías, tyolel Dios. 29 Bix jax juˈx e tkba Isaías cyiˈj ttanem Dios cyjulu: “Nuket min e cyaj tkˈoˈn Dios juun kxol tuˈn cycyaj itzˈj, jaj Dios ncawen tibaj cykilca at, ottzele ko baj twitz txˈotxˈ te junx maj, tisenxsen tej cycub baj kej xjal te Sodoma bix te Gomorra,” tz̈i Isaías cyiˈj aj Israel te yecˈbil yaaˈn cykilca Israel chi cletel.
Jun xjal tuˈnj tocslabl tiˈ Cristo jiquen tten twitz Dios
30 Juˈ tzunj, ¿altzen cye qˈuelel kniyˈ tiˈj? Qˈuelel kniyˈ tiˈj kej xjal min oc cyipen tuˈn cyoc jiquen twitz Dios nejl, otzen kˈoj cye tuˈn cyoc jiquen twitz Dios jaˈlewe, ejeeˈj xjal yaaˈn judío, cuma o tzˈoc ke cycˈuˈj tiˈ Dios. 31 Ja tzunkej aj Israel min e camanke tuˈn cyoc jiquen, amale oquet cyipen tuˈn cyxiˈ lpe tiˈ jun ley tuˈn cyoc jiquen twitz Dios. 32 ¿Tikentzen min e caman ke judío? Min e camanke tuˈn cyoc jiquen twitz Dios, cuma min oc ke cycˈuˈj tiˈ colbil tzin toyen Dios, sino oˈcx oc ke cycˈuˈj tiˈj baˈn e bint cyuˈn. Pero tuj cywitz judío min ajben colbil e tzaj tkˈoˈn Dios cye. Tuj cywitz tisen jun xak tuj be n‑oc texpaj twiˈ cyken tiˈj. Bix juˈ tzunj eˈla cyiiqˈuen. 33 Otk tkba Dios nejl juˈ tuˈn tbaja. Tz̈i Dios cyjulu: “Cˈoquel cycˈuˈja tiˈj cxeˈl nkˈoˈna jun Clol cye te cytanem nxjala. Pero tuj cywitz nuk tisen jun xak tuj be nchi jaw pitcˈaj xjal tiˈj bix tisen jun tzlom aˈbj nchi jaw jilpaj twitz. Pero kej xjal n‑oc ke cycˈuˈj tiˈj Clol cye cxeˈl nkˈoˈna, chi cleteltzen te junx maj. Yaaˈn nuk cyajx cˈoquel ke cycˈuˈj tiˈ Clol cye,” tz̈i Dios tuj tyol.
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