DRC, KJV, CzeCEP, CzeB21, CzeCSP, CzeBKR, Webster, NHEB, AKJV, VulgClementine - Romans - 9

9:1  I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:

9:1  I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

9:1  Mluvím pravdu v Kristu, nelžu, a dosvědčuje mi to mé svědomí v Duchu svatém,

9:1  Říkám pravdu v Kristu, nelžu; i mé svědomí v Duchu svatém potvrzuje,

9:1  Mluvím pravdu v Kristu, nelžu, a ⌈dosvědčuje mi to⌉ mé svědomí v Duchu Svatém,

9:1  Pravduť pravím v Kristu, a neklamámť, čemuž i svědomí mé svědectví vydává v Duchu svatém,

9:1  I say the truth in Christ, I lie not, my conscience also bearing me testimony in the Holy Spirit,

9:1  I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit,

9:1  I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

9:1  Veritatem dico in Christo, non mentior : testimonium mihi perhibente conscientia mea in Spiritu Sancto :

9:2  That I have great sadness and continual sorrow in my heart.

9:2  That I have great heaviness and continual sorrow in my heart.

9:2  že mám velký zármutek a neustálou bolest ve svém srdci.

9:2  že v srdci nosím hluboký zármutek a neustálou bolest.

9:2  že mám veliký zármutek a neustálou bolest ve svém srdci.

9:2  Žeť mám veliký zámutek, a ustavičnou bolest v srdci svém.

9:2  That I have great heaviness and continual sorrow in my heart.

9:2  that I have great sorrow and unceasing pain in my heart.

9:2  That I have great heaviness and continual sorrow in my heart.

9:2  quoniam tristitia mihi magna est, et continuus dolor cordi meo.

9:3  For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:

9:3  For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

9:3  Přál bych si sám být proklet a odloučen od Krista Ježíše za své bratry, za lid, z něhož pocházím.

9:3  Přál bych si sám být zavržen od Krista ve prospěch svých bratrů, svých tělesných příbuzných,

9:3  ⌈Přál bych si⌉, abych já sám byl ⌈zavržen od Krista⌉ místo svých bratrů, svých příbuzných podle těla.

9:3  Nebo žádal bych já sám zavrženým býti od Krista místo bratří svých, příbuzných svých podlé těla.

9:3  For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh:

9:3  For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh,

9:3  For I could wish that myself were accursed from Christ for my brothers, my kinsmen according to the flesh:

9:3  Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,

9:4  Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:

9:4  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;

9:4  Jsou to Izraelci, jim patří synovství i sláva i smlouvy s Bohem, jim je svěřen zákon i bohoslužba i zaslíbení,

9:4  Izraelitů! Jim totiž patří synovství, sláva i smlouvy, jim byl dán Zákon, bohoslužba i zaslíbení,

9:4  Jsou to Izraelci, jim patří synovství, sláva i smlouvy, jim byl dán Zákon, služba a zaslíbení,

9:4  Kteřížto jsou Izraelští, jejichž jest přijetí za syny, i sláva, i smlouvy, i zákona dání, i služba, i zaslíbení.

9:4  Who are Israelites; to whom [pertain] the adoption, and the glory, and the covenants, and the giving of the law, and the service [of God], and the promises;

9:4  who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;

9:4  Who are Israelites; to whom pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

9:4  qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa :

9:5  Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.

9:5  Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

9:5  jejich jsou praotcové, z nich rodem pochází Kristus. Bůh, který je nade všemi, buď pochválen na věky, amen.

9:5  jejich jsou praotcové a z nich tělesně pochází Kristus, který je nade vším, Bůh požehnaný navěky! Amen.

9:5  jejich jsou otcové a z nich podle těla pochází Mesiáš, který je nade vším, Bůh požehnaný na věky. Amen.

9:5  Jejichž jsou otcové, a ti, z nichž jest Kristus podlé těla, kterýž jest nade všecky Bůh požehnaný na věky. Amen.

9:5  Whose [are] the fathers, and from whom according to the flesh, Christ [came], who is over all, God blessed for ever. Amen.

9:5  of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.

9:5  Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

9:5  quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.

9:6  Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.

9:6  Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

9:6  Ne že by slovo Boží selhalo. Vždyť ne všichni, kteří jsou z Izraele, jsou Izrael,

9:6  Ale ne že by Boží slovo selhalo. Ne všichni z Izraele jsou totiž opravdu Izrael.

9:6  Ne že by Boží slovo selhalo. Neboť ne všichni ti, kteří pocházejí z Izraele, jsou Izrael,

9:6  A však nemůže zmařeno býti slovo Boží. Nebo ne všickni, kteříž jsou z Izraele, Izraelští jsou.

9:6  Not as though the word of God hath taken no effect. For they [are] not all Israel, who are [descendants] from Israel?

9:6  But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel.

9:6  Not as though the word of God has taken none effect. For they are not all Israel, which are of Israel:

9:6  Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ :

9:7  Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.

9:7  Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

9:7  ani nejsou všichni dětmi Abrahamovými jen proto, že jsou jeho potomci, nýbrž ‚z Izáka bude povoláno tvé potomstvo‘, to jest:

9:7  Ne všichni jsou jeho dětmi jen proto, že jsou símě Abrahamovo. Říká přece: „Tvé símě bude povoláno v Izákovi.“

9:7  ani ne proto, že jsou potomstvem Abrahamovým, jsou všichni jeho dětmi, nýbrž v Izákovi bude tobě povoláno símě.

9:7  Aniž proto, že jsou símě Abrahamovo, všickni jsou synové, ale v Izákovi nazváno bude tvé símě.

9:7  Neither because they are the seed of Abraham, [are they] all children: but, In Isaac shall thy seed be called.

9:7  Neither, because they are Abraham's seed, are they all children. But, "In Isaac will your seed be called."

9:7  Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall your seed be called.

9:7  neque qui semen sunt Abrahæ, omnes filii : sed in Isaac vocabitur tibi semen :

9:8  That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.

9:8  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.

9:8  dětmi Božími nejsou tělesné děti, nýbrž za potomky se považují děti zaslíbené.

9:8  To znamená, že Božími dětmi nejsou děti těla, ale za símě se počítají děti zaslíbení.

9:8  To jest: Božími dětmi nejsou děti těla, nýbrž za potomky se považují děti zaslíbení.

9:8  To jest, ne ti, kteříž jsou synové těla, jsou synové Boží, ale kteříž jsou synové zaslíbení, ti se počítají za símě.

9:8  That is, They who are the children of the flesh, these [are] not the children of God; but the children of the promise are counted for the seed.

9:8  That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed.

9:8  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.

9:8  id est, non qui filii carnis, hi filii Dei : sed qui filii sunt promissionis, æstimantur in semine.

9:9  For this is the word of promise: According to this time will I come. And Sara shall have a son.

9:9  For this is the word of promise, At this time will I come, and Sara shall have a son.

9:9  Slovo zaslíbení zní takto: ‚V určený čas přijdu, a Sára bude mít syna.‘

9:9  Ono zaslíbení znělo: „V tento čas přijdu a Sára bude mít syna.“

9:9  Zaslíbení, kterým bylo toto slovo: V tomto čase přijdu, a Sára bude mít syna.

9:9  Nebo toto jest slovo zaslíbení: V týž čas přijdu, a Sára bude míti syna.

9:9  For this [is] the word of promise, At this time will I come, and Sarah shall have a son.

9:9  For this is a word of promise, "At the appointed time I will come, and Sarah will have a son."

9:9  For this is the word of promise, At this time will I come, and Sarah shall have a son.

9:9  Promissionis enim verbum hoc est : Secundum hoc tempus veniam : et erit Saræ filius.

9:10  And not only she. But when Rebecca also had conceived at once of Isaac our father.

9:10  And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

9:10  A nejen to: Také Rebeka měla obě děti z téhož muže, z našeho praotce Izáka;

9:10  A to není vše. Z téhož muže, našeho otce Izáka, počala Rebeka dva syny.

9:10  A nejen to, ale také Rebeka z jednoho muže otěhotněla, totiž z našeho otce Izáka;

9:10  A netoliko to, ale i Rebeka z jednoho počavši, totiž z Izáka, otce našeho.

9:10  And not only [this]; but when Rebecca also had conceived by one, [even] by our father Isaac,

9:10  Not only so, but Rebekah also conceived by one, by our father Isaac.

9:10  And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

9:10  Non solum autem illa : sed et Rebecca ex uno concubitu habens, Isaac patris nostri.

9:11  For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):

9:11  (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;)

9:11  ještě se jí nenarodily a nemohly učinit nic dobrého ani zlého. Aby však zůstalo v platnosti Boží vyvolení, o kterém bylo předem rozhodnuto

9:11  Ještě se nenarodili a neudělali nic dobrého ani zlého – aby se však Boží rozhodnutí opíralo o vyvolení

9:11  ještě se jí synové nenarodili a neučinili nic dobrého ani zlého, aby však zůstalo potvrzeno Boží předsevzetí, které je podle vyvolení,

9:11  Nebo ještě před narozením, a prvé než co dobrého neb zlého učinili, aby uložení Boží, kteréž jest podlé vyvolení, ne z skutků, ale z toho, kterýž povolává, pevné bylo,

9:11  (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)

9:11  For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,

9:11  (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 calls;)

9:11  Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),

9:12  Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.

9:12  It was said unto her, The elder shall serve the younger.

9:12  a které nezávisí na skutcích, nýbrž na tom, kdo povolává, bylo jí hned řečeno, že starší bude sloužit mladšímu.

9:12  (nešlo totiž o skutky, ale o Toho, který povolává), bylo jí řečeno: „Starší bude sloužit mladšímu.“

9:12  ne ze skutků, nýbrž z toho, kdo povolává, bylo jí řečeno, že starší bude sloužit mladšímu.

9:12  Řečeno jest jí: Větší sloužiti bude menšímu,

9:12  It was said to her, The elder shall serve the younger.

9:12  it was said to her, "The elder will serve the younger."

9:12  It was said to her, The elder shall serve the younger.

9:12  non ex operibus, sed ex vocante dictum est ei quia major serviet minori,

9:13  As it is written: Jacob I have loved: but Esau I have hated.

9:13  As it is written, Jacob have I loved, but Esau have I hated.

9:13  Neboť je psáno: ‚Jákoba jsem si zamiloval, ale Ezaua jsem odmítl.‘

9:13  Jak je psáno: „Jákoba jsem si zamiloval, Ezaua jsem však zavrhl.“

9:13  Jak je napsáno: Jákoba jsem miloval, ale Ezaua jsem nenáviděl.

9:13  Jakož psáno jest: Jákoba jsem miloval, ale Ezau nenáviděl jsem.

9:13  As it is written, Jacob have I loved, but Esau have I hated.

9:13  Even as it is written, "Jacob I loved, but Esau I hated."

9:13  As it is written, Jacob have I loved, but Esau have I hated.

9:13  sicut scriptum est : Jacob dilexi, Esau autem odio habui.

9:14  What shall we say then? Is there injustice with God? God forbid!

9:14  What shall we say then? Is there unrighteousness with God? God forbid.

9:14  Co tedy řekneme? Je Bůh nespravedlivý? Naprosto ne!

9:14  Co na to řekneme? Není Bůh nespravedlivý? V žádném případě!

9:14  Co tedy řekneme? Není u Boha nespravedlnost? Naprosto ne!

9:14  I což tedy díme? Zdali nespravedlnost jest u Boha? Nikoli.

9:14  What shall we say then? [Is there] unrighteousness with God? By no means.

9:14  What shall we say then? Is there unrighteousness with God? May it never be!

9:14  What shall we say then? Is there unrighteousness with God? God forbid.

9:14  Quid ergo dicemus ? numquid iniquitas apud Deum ? Absit.

9:15  For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.

9:15  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.

9:15  Mojžíšovi řekl: ‚Smiluji se, nad kým se smiluji, a slituji se, nad kým se slituji.‘

9:15  Už Mojžíšovi přece řekl: „Smiluji se, nad kým se smiluji, a slituji se, nad kým se slituji.“

9:15  Mojžíšovi říká: Smiluji se, nad kým se smiluji, a slituji se, nad kým se slituji.

9:15  Nebo Mojžíšovi dí: Smiluji se, nad kým se smiluji, a slituji se, nad kýmž se slituji.

9:15  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.

9:15  For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."

9:15  For he said to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

9:15  Moysi enim dicit : Miserebor cujus misereor : et misericordiam præstabo cujus miserebor.

9:16  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

9:16  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

9:16  Nezáleží tedy na tom, kdo chce, ani na tom, kdo se namáhá, ale na Bohu, který se smilovává.

9:16  Nezáleží tedy na tom, kdo chce, nebo na tom, kdo se snaží, ale na Bohu, který se smilovává.

9:16  Nezáleží tedy na tom, kdo chce, ani na tom, kdo běží, ale na Bohu, který se smilovává.

9:16  A tak tedy není na tom, kdož chce, ani na tom, kdož běží, ale na Bohu, kterýž se smilovává.

9:16  So then, [it is] not of him that willeth, nor of him that runneth, but of God that showeth mercy.

9:16  So then it is not of him who wills, nor of him who runs, but of God who has mercy.

9:16  So then it is not of him that wills, nor of him that runs, but of God that shows mercy.

9:16  Igitur non volentis, neque currentis, sed miserentis est Dei.

9:17  For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.

9:17  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.

9:17  Písmo přece říká faraónovi: ‚Vyzdvihl jsem tě, abych na tobě ukázal svou moc a aby mé jméno bylo rozhlášeno po celé zemi.‘

9:17  Faraonovi přece Písmo říká: „Proto jsem tě pozdvihl, abych na tobě ukázal svou moc a aby mé jméno bylo rozhlášeno po celé zemi.“

9:17  Písmo praví faraonovi: Právě proto jsem tě vzbudil, abych na tobě ukázal svou moc a aby mé jméno bylo rozhlášeno po celé zemi.

9:17  Nebo dí písmo Faraonovi: Proto jsem vzbudil tebe, abych na tobě ukázal moc svou, a aby rozhlášeno bylo jméno mé po vší zemi.

9:17  For the scripture saith to Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.

9:17  For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be proclaimed in all the earth."

9:17  For the scripture said to Pharaoh, Even for this same purpose have I raised you up, that I might show my power in you, and that my name might be declared throughout all the earth.

9:17  Dicit enim Scriptura Pharaoni : Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam : et ut annuntietur nomen meum in universa terra.

9:18  Therefore he hath mercy on whom he will. And whom he will, he hardeneth.

9:18  Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

9:18  Smilovává se tedy, nad kým chce, a koho chce, činí zatvrzelým.

9:18  Smilovává se tedy, nad kým chce, a koho chce, zatvrzuje.

9:18  A tak se slitovává nad kým chce, a koho chce, toho zatvrzuje.

9:18  A tak tedy, nad kýmž chce, smilovává se, a koho chce, zatvrzuje.

9:18  Therefore he hath mercy on whom he will [have mercy], and whom he will he hardeneth.

9:18  So then, he has mercy on whom he desires, and he hardens whom he desires.

9:18  Therefore has he mercy on whom he will have mercy, and whom he will he hardens.

9:18  Ergo cujus vult miseretur, et quem vult indurat.

9:19  Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?

9:19  Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

9:19  Snad mi řekneš: „Proč nás tedy Bůh ještě kárá? Může se vůbec někdo vzepřít jeho vůli?“

9:19  Možná mi řekneš: „Co mu tedy ještě vadí? Copak se někdo vzepřel jeho vůli?“

9:19  Řekneš mi tedy: Proč si ještě stěžuje? Vždyť kdo odolal jeho vůli?

9:19  Ale díš mi: I proč se pak hněvá? nebo vůli jeho kdo odepřel?

9:19  Thou wilt say then to me, Why doth he yet find fault? for who hath resisted his will?

9:19  You will say then to me, "Why does he still find fault? For who withstands his will?"

9:19  You will say then to me, Why does he yet find fault? For who has resisted his will?

9:19  Dicis itaque mihi : Quid adhuc queritur ? voluntati enim ejus quis resistit ?

9:20  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?

9:20  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?

9:20  Člověče, co vlastně jsi, že odmlouváš Bohu? Řekne snad výtvor svému tvůrci: „Proč jsi mě udělal takto?“

9:20  Ale člověče, kdo vůbec jsi, že odmlouváš Bohu? Řekne snad výtvor svému tvůrci: „Proč jsi mě udělal takhle?“

9:20  Člověče, kdo vlastně jsi, že odmlouváš Bohu? Což výtvor řekne svému tvůrci: Proč jsi mě udělal takto?

9:20  Nýbrž, ó člověče, kdo jsi ty, že odmlouváš Bohu? Zdaž hrnec dí hrnčíři: Pročs mne tak udělal?

9:20  No, 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?

9:20  But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"

9:20  No but, O man, who are you that reply against God? Shall the thing formed say to him that formed it, Why have you made me thus?

9:20  O homo, tu quis es, qui respondeas Deo ? numquid dicit figmentum ei qui se finxit : Quid me fecisti sic ?

9:21  Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?

9:21  Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

9:21  Nemá snad hrnčíř hlínu ve své moci, aby z téže hroudy udělal jednu nádobu ke vznešeným účelům a druhou ke všedním?

9:21  Nemá snad hrnčíř hlínu ve své moci? Ze stejné hroudy může udělat jednu nádobu na ozdobu a druhou na smetí.

9:21  Což nemá hrnčíř ve své moci hlínu, aby z téže hroudy učinil jednu nádobu ke cti a druhou k hanbě?

9:21  Zdaliž hrnčíř nemá moci nad hlinou, aby z jednostejného truple udělal jednu nádobu ke cti, a jinou ku potupě?

9:21  Hath not the potter power over the clay of the same lump to make one vessel to honor, and another to dishonor?

9:21  Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?

9:21  Has not the potter power over the clay, of the same lump to make one vessel to honor, and another to dishonor?

9:21  an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam ?

9:22  What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,

9:22  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:

9:22  Jestliže Bůh chtěl ukázat svůj hněv a zjevit svou moc, a proto s velkou shovívavostí snášel ty, kdo propadli jeho hněvu a byli určeni k záhubě,

9:22  A co když Bůh, ačkoli byl odhodlán projevit svůj hněv a ukázat svou moc, snášel s velikou trpělivostí nádoby hněvu, určené ke zničení?

9:22  Což nechtěl Bůh ukázat svůj hněva uvést ve známost svou moc, a proto s velikou trpělivostí snášel nádoby hněvu připravené k záhubě?

9:22  Což pak, že Bůh, chtěje ukázati hněv, a oznámiti moc svou, snášel ve mnohé trpělivosti nádoby hněvu, připravené k zahynutí,

9:22  [What] if God, willing to show [his] wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction:

9:22  What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction,

9:22  What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction:

9:22  Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,

9:23  That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?

9:23  And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

9:23  stejně chtěl ukázat bohatství své slávy na těch, nad nimiž se smiloval a které připravil k slávě -

9:23  Co když chtěl ukázat bohatství své slávy na nádobách milosrdenství, které připravil ke slávě,

9:23  A také proto, aby oznámil bohatství své slávy na nádobách milosrdenství, které předem připravil k slávě,

9:23  A známé učiniti bohatství slávy své při nádobách milosrdenství, kteréž připravil k slávě?

9:23  And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared for glory,

9:23  and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,

9:23  And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared to glory,

9:23  ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.

9:24  Even us, whom also he hath called, not only of the Jews but also of the Gentiles.

9:24  Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

9:24  na nás, které povolal nejen ze židů, ale i z pohanských národů.

9:24  totiž na nás, které povolal nejen z Židů, ale i z pohanů?

9:24  totiž na nás, které také povolal nejen ze Židů, ale i z pohanů?

9:24  Kterýchž i povolal, totiž nás, netoliko z Židů, ale také i z pohanů,

9:24  Even us whom he hath called, not of the Jews only, but also of the Gentiles.

9:24  us, whom he also called, not from the Jews only, but also from the Gentiles?

9:24  Even us, whom he has called, not of the Jews only, but also of the Gentiles?

9:24  Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,

9:25  As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.

9:25  As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

9:25  Jak je psáno u Ozeáše: ‚Lid, který není můj, povolám za svůj lid a Nemilovanou nazvu Milovanou,

9:25  Jak stojí u Ozeáše: „Ne svůj lid nazvu lidem svým, nemilovanou budu milovat.“

9:25  Jak praví u Ozeáše: Lid, který není můj, nazvu svým lidem, a tu, která nebyla milována, nazvu milovanou,

9:25  Jakož i skrze Ozé dí: Nazovu nelid svůj lidem svým, a nemilou milou.

9:25  As he saith also in Hosea, I will call them My people, who were not my people; and her Beloved, who was not beloved.

9:25  As he says also in Hosea, "I will call them 'my people,' which were not my people; and her 'beloved,' who was not beloved."

9:25  As he said also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

9:25  sicut in Osee dicit : Vocabo non plebem meam, plebem meam : et non dilectam, dilectam : et non misericordiam consecutam, misericordiam consecutam.

9:26  And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.

9:26  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.

9:26  a kde bylo řečeno: Vy nejste můj lid, tam budou nazváni syny Boha živého.‘

9:26  „Na místě, kde slýchali: ‚Nejste můj lid,‘ syny živého Boha se budou jmenovat.“

9:26  a stane se, že na místě, kde jim bylo řečeno: Vy nejste můj lid, tam budou nazváni syny Boha živého.

9:26  A staneť se, že místo toho, kdež řečeno bylo jim: Nejste vy lid můj, tuť nazváni budou synové Boha živého.

9:26  And it shall come to pass, [that] in the place where it was said to them, Ye [are] not my people; there shall they be called, The children of the living God.

9:26  "It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'children of the living God.'"

9:26  And it shall come to pass, that in the place where it was said to them, You are not my people; there shall they be called the children of the living God.

9:26  Et erit : in loco, ubi dictum est eis : Non plebs mea vos : ibi vocabuntur filii Dei vivi.

9:27  And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.

9:27  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:

9:27  A Izaiáš prohlašuje o Izraeli: ‚Kdyby bylo synů Izraele jako písku v moři, jen zbytek bude zachráněn,

9:27  Izaiáš pak volá ohledně Izraele: „I kdyby synů Izraele bylo jak písku v moři, jen hrstka z nich se zachrání.

9:27  Izaiáš však volá nad Izraelem: Kdyby bylo synů Izraele jako písku v moři, jen ostatek bude zachráněn,

9:27  Izaiáš pak volá nad Izraelem, řka: Byť pak byl počet synů Izraelských jako písek mořský, ostatkové spaseni budou.

9:27  Isaiah also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

9:27  Isaiah cries out concerning Israel, "If the number of the sons of Israel are as the sand of the sea, it is the remnant who will be saved;

9:27  Esaias also cries concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

9:27  Isaias autem clamat pro Israël : Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.

9:28  For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.

9:28  For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

9:28  neboť Hospodin vykoná svůj soud na zemi rychle a úplně.‘

9:28  Hospodin učiní rázný konec, vykoná svůj soud nad zemí.“

9:28  neboť úplně a rychle vykoná Pán své slovo na zemi.

9:28  Nebo pohubení učiní spravedlivé, a to jisté, pohubení zajisté učiní Pán na zemi, a to jisté.

9:28  For he will finish the work, and cut [it] short in righteousness: because a short work will the Lord make upon the earth.

9:28  for the Lord will fulfill his word completely and without delay upon the earth."

9:28  For he will finish the work, and cut it short in righteousness: because a short work will the Lord make on the earth.

9:28  Verbum enim consummans, et abbrevians in æquitate : quia verbum breviatum faciet Dominus super terram :

9:29  And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.

9:29  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.

9:29  A jak to Izaiáš předpověděl: ‚Kdyby nám Hospodin zástupů nenechal aspoň símě, bylo by to s námi jako se Sodomou, Gomoře bychom byli podobni.‘

9:29  A ještě předtím Izaiáš řekl: „Kdyby nám Hospodin zástupů nenechal aspoň símě naživu, už bychom byli jako Sodoma, dopadli bychom jako Gomora!“

9:29  A jak to Izaiáš předpověděl: Kdyby nám Pán Sabaoth nezanechal símě, byli bychom jako Sodoma, Gomoře bychom byli podobni.

9:29  A jakož prvé pověděl Izaiáš: Byť byl Pán zástupů nepozůstavil nám semene, jako Sodoma učiněni bychom byli, a Gomoře byli bychom podobni.

9:29  And as Isaiah said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like Gomorrah.

9:29  As Isaiah has said before, "Unless the Lord of hosts had left us a seed, we would have become like Sodom, and would have been made like Gomorrah."

9:29  And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like to Gomorrha.

9:29  et sicut prædixit Isaias : Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.

9:30  What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.

9:30  What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

9:30  Co tedy nakonec řekneme? To, že pohanští národové, kteří neusilovali o spravedlnost, spravedlnosti dosáhli, a to spravedlnosti z víry;

9:30  Co na to řekneme? Že pohané, kteří o spravedlnost neusilovali, dosáhli spravedlnosti, a to spravedlnosti z víry.

9:30  Co tedy řekneme? To, že pohané, kteří neusilovali o spravedlnost, dosáhli spravedlnosti, a to spravedlnosti, která je z víry;

9:30  Což tedy díme? I to, že pohané, kteříž nenásledovali spravedlnosti, dosáhli spravedlnosti, a to spravedlnosti té, kteráž jest z víry;

9:30  What shall we say then? That the Gentiles who followed not after righteousness, have attained to righteousness, even the righteousness which is by faith:

9:30  What shall we say then? That the Gentiles, who did not follow after righteousness, attained to righteousness, even the righteousness which is of faith;

9:30  What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

9:30  Quid ergo dicemus ? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam : justitiam autem, quæ ex fide est.

9:31  But Israel, by following after the law of justice, is not come unto the law of justice.

9:31  But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

9:31  Izrael však, který usiloval o spravedlnost podle zákona, k cíli zákona nedospěl.

9:31  Izrael usiloval plnit Zákon, jenž měl vést ke spravedlnosti, ale tohoto cíle nikdy nedosáhl.

9:31  Izrael však, ačkoli usiloval o zákon spravedlnosti, k cíli Zákona nedospěl.

9:31  Izrael pak následovav zákona spravedlnosti, k zákonu spravedlnosti nepřišel.

9:31  But Israel, who followed after the law of righteousness, hath not attained to the law of righteousness.

9:31  but Israel, following after a law of righteousness, did not arrive at that law.

9:31  But Israel, which followed after the law of righteousness, has not attained to the law of righteousness.

9:31  Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.

9:32  Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.

9:32  Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

9:32  Proč? Protože nevycházel z víry, nýbrž ze skutků. Narazili na kámen úrazu,

9:32  Proč? Protože ji nehledali na základě víry, ale na základě skutků. Narazili na kámen úrazu,

9:32  Proč? Protože nevycházel z víry, nýbrž jakoby ze skutků [Zákona]. Narazili na kámen úrazu,

9:32  Proč? Nebo ne z víry, ale jako z skutků zákona jí hledali. Urazili se zajisté o kámen urážky,

9:32  Why? Because [they sought it] not by faith, but as it were by the works of the law. For they stumbled at that stumbling-stone;

9:32  Why? Because they did not seek it by faith, but as it were by works. They stumbled over the stumbling stone;

9:32  Why? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone;

9:32  Quare ? Quia non ex fide, sed quasi ex operibus : offenderunt enim in lapidem offensionis,

9:33  As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.

9:33  As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

9:33  jak je psáno: ‚Hle, kladu na Siónu kámen úrazu a skálu pohoršení, ale kdo v něho věří, nebude zahanben.‘

9:33  jak je psáno: „Hle, pokládám na Sionu kámen úrazu a skálu pohoršení; kdokoli však v něj věří, se jistě nezklame.“

9:33  jak je napsáno: Hle, kladu na Siónu kámen úrazu a skálu pohoršení, a [každý,] kdo v něho věří, nebude zahanben.

9:33  Jakož psáno jest: Aj, kladu na Sionu kámen urážky a skálu pohoršení, a každý, kdož uvěří v něj, nebude zahanben.

9:33  As it is written, Behold, I lay in Sion a stumbling-stone, and rock of offense: and whoever believeth on him shall not be ashamed.

9:33  even as it is written, "Behold, I lay in Zion a stumbling stone and a rock that will make them fall; and no one who believes in him will be put to shame."

9:33  As it is written, Behold, I lay in Sion a stumbling stone and rock of offense: and whoever believes on him shall not be ashamed.

9:33  sicut scriptum est : Ecce pono in Sion lapidem offensionis, et petram scandali : et omnis qui credit in eum, non confundetur.