1 اذا ما هو فضل اليهودي او ما هو نفع الختان. | 1 What advantage is there then in being a Jew? Or what is the value of circumcision? |
2 كثير على كل وجه. اما اولا فلانهم استؤمنوا على أقوال الله. | 2 Much, in every respect. (For) in the first place, they were entrusted with the utterances of God. |
3 فماذا ان كان قوم لم يكونوا امناء. أفلعل عدم امانتهم يبطل امانة الله. | 3 What if some were unfaithful? Will their infidelity nullify the fidelity of God? |
4 حاشا. بل ليكن الله صادقا وكل انسان كاذبا. كما هو مكتوب لكي تتبرر في كلامك وتغلب متى حوكمت | 4 Of course not! God must be true, though every human being is a liar, as it is written: "That you may be justified in your words, and conquer when you are judged." |
5 ولكن ان كان اثمنا يبيّن بر الله فماذا نقول ألعل الله الذي يجلب الغضب ظالم. اتكلم بحسب الانسان. | 5 But if our wickedness provides proof of God's righteousness, what can we say? Is God unjust, humanly speaking, to inflict his wrath? |
6 حاشا. فكيف يدين الله العالم اذ ذاك. | 6 Of course not! For how else is God to judge the world? |
7 فانه ان كان صدق الله قد ازداد بكذبي لمجده فلماذا أدان انا بعد كخاطئ. | 7 But if God's truth redounds to his glory through my falsehood, why am I still being condemned as a sinner? |
8 أما كما يفترى علينا وكما يزعم قوم اننا نقول لنفعل السيآت لكي تأتي الخيرات. الذين دينونتهم عادلة | 8 And why not say--as we are accused and as some claim we say--that we should do evil that good may come of it? Their penalty is what they deserve. |
9 فماذا اذا. أنحن افضل. كلا البتة. لاننا قد شكونا ان اليهود واليونانيين اجمعين تحت الخطية | 9 Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin, |
10 كما هو مكتوب انه ليس بار ولا واحد. | 10 as it is written: "There is no one just, not one, |
11 ليس من يفهم. ليس من يطلب الله. | 11 there is no one who understands, there is no one who seeks God. |
12 الجميع زاغوا وفسدوا معا. ليس من يعمل صلاحا ليس ولا واحد. | 12 All have gone astray; all alike are worthless; there is not one who does good, (there is not) even one. |
13 حنجرتهم قبر مفتوح. بألسنتهم قد مكروا. سمّ الاصلال تحت شفاههم. | 13 Their throats are open graves; they deceive with their tongues; the venom of asps is on their lips; |
14 وفمهم مملوء لعنة ومرارة. | 14 their mouths are full of bitter cursing. |
15 ارجلهم سريعة الى سفك الدم. | 15 Their feet are quick to shed blood; |
16 في طرقهم اغتصاب وسحق. | 16 ruin and misery are in their ways, |
17 وطريق السلام لم يعرفوه. | 17 and the way of peace they know not. |
18 ليس خوف الله قدام عيونهم. | 18 There is no fear of God before their eyes." |
19 ونحن نعلم ان كل ما يقوله الناموس فهو يكلم به الذين في الناموس لكي يستد كل فم ويصير كل العالم تحت قصاص من الله. | 19 Now we know that what the law says is addressed to those under the law, so that every mouth may be silenced and the whole world stand accountable to God, |
20 لانه باعمال الناموس كل ذي جسد لا يتبرر امامه. لان بالناموس معرفة الخطية | 20 since no human being will be justified in his sight by observing the law; for through the law comes consciousness of sin. |
21 واما الآن فقد ظهر بر الله بدون الناموس مشهودا له من الناموس والانبياء. | 21 But now the righteousness of God has been manifested apart from the law, though testified to by the law and the prophets, |
22 بر الله بالايمان بيسوع المسيح الى كل وعلى كل الذين يؤمنون. لانه لا فرق. | 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction; |
23 اذ الجميع اخطأوا واعوزهم مجد الله. | 23 all have sinned and are deprived of the glory of God. |
24 متبررين مجانا بنعمته بالفداء الذي بيسوع المسيح | 24 They are justified freely by his grace through the redemption in Christ Jesus, |
25 الذي قدمه الله كفارة بالايمان بدمه لاظهار بره من اجل الصفح عن الخطايا السالفة بامهال الله | 25 whom God set forth as an expiation, through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed, |
26 لاظهار بره في الزمان الحاضر ليكون بارا ويبرر من هو من الايمان بيسوع. | 26 through the forbearance of God--to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus. |
27 فاين الافتخار. قد انتفى. باي ناموس. أبناموس الاعمال. كلا. بل بناموس الايمان. | 27 What occasion is there then for boasting? It is ruled out. On what principle, that of works? No, rather on the principle of faith. |
28 اذا نحسب ان الانسان يتبرر بالايمان بدون اعمال الناموس. | 28 For we consider that a person is justified by faith apart from works of the law. |
29 ام الله لليهود فقط. أليس للامم ايضا. بلى للامم ايضا. | 29 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles, |
30 لان الله واحد هو الذي سيبرر الختان بالايمان والغرلة بالايمان. | 30 for God is one and will justify the circumcised on the basis of faith and the uncircumcised through faith. |
31 أفنبطل الناموس بالايمان. حاشا. بل نثبت الناموس | 31 Are we then annulling the law by this faith? Of course not! On the contrary, we are supporting the law. |