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Jun yecˈbil te ke tuˈn Abraham

Cykˈoˈnc cycˈuˈja tiˈj Abraham, jxin tneel cyiyˈjil judío. ¿Ti tten tel jiquen twitz Dios? Nuket e xiˈxin jiquen twitz Dios tuˈnj baˈn tbinchbenxin e bint tuˈnxin, atettzele toclenxin tuˈn e jaw tnimsan tiibxin. Pero tuj twitz Dios, el Abraham baˈn yaaˈn tuˈnj baˈn e tbinchaxin. Cˈoquel cycˈuˈja tiˈj ti toc tuˈn tyol Dios. Tz̈i cyjulu: “Oc ke tcˈuˈj Abraham tiˈ Dios. Juˈ tzunj e tzaj kˈoˈn te Abraham tuˈn jiquen taˈ twitz Dios,” tz̈i tyol Dios tuˈn t‑xiˈ tyeecˈan jiquen e tema Abraham twitz Dios yaaˈn tuˈnj jun baˈn e bint tuˈnxin, sino nuk tuˈnj t‑xtalbil Dios. N‑eltzen kniyˈ tiˈj oj nakˈanan jun xjal, bixsen ntzaj tkˈoˈn taaw akˈuntl pwak te. Yaaˈn tcotz ntzaj kˈoˈn, sino twiˈ tcˈuˈjxin, cuma otk tzˈakˈananxin. Ja tzunj xjal min tzˈakˈanan, bix ka ntzaj kˈoˈn pwak te, yaaˈn twiˈ tcˈuˈj, sino nuk tcotz. Tiˈj ja techel lu qˈuelel kniyˈ tiˈj ka n‑oc ke tcˈuˈj jun aj il tiˈ Dios, ctkˈaˈ Dios xtalbil te, yaaˈn twiˈ tcˈuˈj. Bix ja xtalbil lu, jaj tuˈn toc jiquen twitz Dios. Juˈx e tkba David ootxa at t‑xtalbil Dios tibaj jun xjal yaaˈn tuˈnj baˈn tbinchben e bint tuˈn, sino tuˈnj ntzaj kˈoˈn te tuˈn jiquen taˈ twitz Dios. Tz̈i David cyjulu: “Kej xjal o najset cyil, ejeeˈtzen xjalja at t‑xtalbil Dios cyibaj. Kej xjal o chi binchan il pero ya mintl chi ul tuj tcˈuˈj Kaaw, ejeeˈtzen xjalja at t‑xtalbil Dios cyibaj,” tz̈i David.

Kape tuj cywitz juun xjal ctkˈaˈ Dios ja xtalbil lu nuk te cyej xjal ncpet cychuˈl te techel t‑xjal Dioske, bix min ma takˈ te cyej yaaˈn kˈiˈn jtechel lu cyuˈn. Pero yaaˈn juˈwa. Tz̈i tyol Dios cyjulu: “Tuˈnj tocslabl Abraham tiˈ Dios, e tzaj kˈoˈn texin tuˈn jiquen taˈxin twitz Dios,” tz̈i tyol Dios te yecˈbil yaaˈn tuˈnj toc techel tiˈ tchuˈl. 10 Cxeˈl nkanena cyej xjal judío, ¿jtoo e tkba Dios jiquen taˈ Abraham twitzxin? ¿Otkpa bint tuˈn tcpet Abraham tej ttzaj tkbaˈn Dios jiquen taˈ Abraham twitz Dios, ma mitknaˈx? Mitknaˈx. Juˈ tzunj qˈuelel kniyˈ tiˈj yaaˈn tuˈnj tej tcpet tchuˈlxin e tkba Dios baˈnxin twitz Dios. 11 Mas yaj e tkba Dios tuˈn toc tkˈoˈnxin jun cˈupbil tiˈ tchuˈlxin tetzen techel jiquentzen taˈxin tuˈnj tocslablxin tiˈ Dios. Cˈoquel kcˈuˈj tiˈj mitknaˈx toc techel tiˈ Abraham tej tkbante Dios jiquen taˈxin twitz Dios. Juˈtzen e baj tnincˈuˈn Dios tiˈj, tuˈntzen toc Abraham te mambaj te cykilca kej xjal yaaˈn judío at tuˈn toc ke cycˈuˈj tiˈ Dios mas yaj amale minttiiˈ techel toc cyiˈj, tuˈntzen jax juˈx cye tuˈn cyocslabl chi oquel jiquen twitz Dios tisen te Abraham. 12 Ja tzunkej xjal judío, kej xjal e cpet cychuˈl te techel t‑xjal Dioske, jax juˈx o cub tnincˈuˈn Dios tiˈj tuˈn toc Abraham te cyxeˈchel, cuma jaxin tneel xjal kˈilte ja techel lu. Pero jaxin cyxeˈchel nuk oˈcx ka n‑oc ke cycˈuˈj tiˈ Dios tisen e bint tuˈn Abraham tej mitknaˈx toc techel tiˈjxin.

Tuˈnj oc ke tcˈuˈj Abraham tiˈ tyol Dios o tcama jun tkab

13 Qˈueleltzen kniyˈ tiˈj oc Abraham jiquen twitz Dios nuk tuˈnj oc ke tcˈuˈjxin tiˈj ti e tkba Dios texin. Juˈtzen e cyjaˈ tkbaˈn Dios jun cykab te Abraham bix cye ke tchmanxin. E tkba Dios tuˈn tcyaj tkˈoˈn texin entera twitz txˈotxˈ, yaaˈn tuˈnj e nimanxin tiˈ ley, sino tuˈnj e tenxin jiquen twitz Dios tuˈnj tocslablxin tiˈj Dios. 14 Nuket chi camal xjal jcykab tzin tkˈoˈn Dios nuk oˈcx tuˈnj cyniman ley, mintzeletiiˈ il tiˈj tuˈn toc ke kcˈuˈj tiˈj e tkba Dios, bix nuktzele tajxtl Dios e cyaj tkbaˈn tyol te Abraham bix cye ke tchman. 15 Kej xjal n‑oc cyipen tuˈn cyniman tley Dios tuˈn cycaman t‑xtalbil Dios, mlay cyiikˈ t‑xtalbil Dios, sino ccyiikˈelcye oˈcx tkˈoj Dios, cuma mi nuk jun xjal nniman entera ley. Oˈcx nuket minttiiˈ ley baˈntzele cyten xjal tuˈn miˈn tzˈel cyxooˈn ley.

16 Juˈtzen qˈuelela kniyˈ tiˈj yaaˈn tuˈnj nko niman tiˈ ley ko kabel tuˈn Dios, sino nuk tuˈn kocslabl tiˈ Dios. Bix cuma nuk tuˈnj kocslabl, juˈ tzunj ktzkiˈn jkkab tzin tkˈoˈn Dios yaaˈn twiˈ kcˈuˈj, sino kcotz. Nuket nko ayon tiˈj twiˈ kcˈuˈj tuˈnj oc kniman tley Dios, mlay kcaman, pero ka nko ayon tiˈj kcotz e cyaj tkbaˈn Dios tuˈn tkˈonte, il tiˈj tuˈn kiikˈente. Bix jkkab lu ctkˈaˈ Dios te cykilca kej xjal nchi binchan j‑e bint tuˈn Abraham, tisencˈa tchman Abraham. Ctkˈaˈ Dios yaaˈn nuk cyej xjal judío e cyiikˈ tley Moisés, sino jax juˈx cyekej xjal yaaˈn judío, cykilca kej xjal n‑oc ke cycˈuˈj tiˈ Dios tisen e bint tuˈn Abraham. Jaxin t‑xeˈchel te cykilcaj n‑oc ke tcˈuˈj tiˈ Dios. 17 Tz̈i Dios te Abraham cyjulu: “Ma cyaj nkˈoˈna te tey tuˈn toca te t‑xeˈchel te nimcˈa wik xjal” tz̈i Dios tuj tyol Dios. Amale minttiiˈ tcwal Abraham otk tzˈitzˈj, pero tuj twitz Dios ya otk tzˈoc Abraham te t‑xeˈchel te nimcˈa wik xjal. Bix oc ke tcˈuˈj Abraham tiˈj e tkba Dios texin, cuma el tniyˈxin tiˈj baˈn tuˈn Dios tuˈn tkˈonte tipemal te jun xjal tijtl tisencˈa cyimne, bix baˈn tuˈn Dios tuˈn toc tcyeˈyen jminaˈx tbaj bix baˈn tuˈnxin tuˈn tyolen tiˈj jminaˈx tbaj tisencˈa otk baj tilel. 18 Juˈ tzunj ayon Abraham tiˈj e cyaj tkbaˈn Dios, amale tujet cywitz xjal mlay bint. El jax tuj twitzxin tuˈn tocxin te t‑xeˈchel te nimcˈa wik xjal, cuma otk tkba Dios texin cyjulu: “Nimxsen tajlal tiyˈjila qˈuitzˈjel,” tz̈i Dios. 19 El tniyˈ Abraham tiˈj minxtiiˈ titzˈjel jun tcwalxin, cuma chˈixcˈa yaaˈn jun syent jnabkˈi ttyemxin, bix el tniyˈxin tiˈj jax juˈx t‑xuˈlxin mlayx tuˈn talenxuj. Pero tocslablxin tiˈ Dios min e cub baj. 20 Nukx nayonxin tiˈj tcwalxin otk cyaj tkbaˈn Dios texin, bix e cywixxin mas tuj tocslablxin, bix e jaw tnimsaˈnxin tbi Dios. 21 Tuya cykil tcˈuˈjxin oc ke tcˈuˈjxin tiˈ Dios tuˈn tbint j‑otk cyaj tkbaˈn Dios texin. 22 Tiˈj tzunj lu e tkba Dios jiquen taˈxin twitz Dios.

23 Entonces n‑el kniyˈ tiˈj nuk tuˈnj tocslabl Abraham oc Abraham jiquen twitz Dios. Ja yol lu yaaˈn nuk tiˈjxin nyolene, 24 sino jax juˈx nyolen kiˈj. Jax juˈx koˈ, jiquen etoˈ twitz Dios, cuma jax juˈx o tzˈoc ke kcˈuˈj tiˈj Dios e jaw titzˈjsaˈn Kaaw Jesús juntl maj tuj cyamecy. 25 E tzaj tkˈoˈn Dios Kaaw Jesús tuˈn tbyet tuˈn kil, bix e jaw titzˈjsaˈn Dios jaxin juntl maj tuj cyamecy cuma otk bint tuˈnxin tuˈn koc jiquen twitz Dios.

Abraham Justified by Faith

What then shall we say(A) that Abraham, our forefather according to the flesh,(B) discovered in this matter? If, in fact, Abraham was justified by works, he had something to boast about—but not before God.(C) What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”[a](D)

Now to the one who works, wages are not credited as a gift(E) but as an obligation. However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.(F) David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:

“Blessed are those
    whose transgressions are forgiven,
    whose sins are covered.
Blessed is the one
    whose sin the Lord will never count against them.”[b](G)

Is this blessedness only for the circumcised, or also for the uncircumcised?(H) We have been saying that Abraham’s faith was credited to him as righteousness.(I) 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! 11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised.(J) So then, he is the father(K) of all who believe(L) but have not been circumcised, in order that righteousness might be credited to them. 12 And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.

13 It was not through the law that Abraham and his offspring received the promise(M) that he would be heir of the world,(N) but through the righteousness that comes by faith.(O) 14 For if those who depend on the law are heirs, faith means nothing and the promise is worthless,(P) 15 because the law brings wrath.(Q) And where there is no law there is no transgression.(R)

16 Therefore, the promise comes by faith, so that it may be by grace(S) and may be guaranteed(T) to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all.(U) 17 As it is written: “I have made you a father of many nations.”[c](V) He is our father in the sight of God, in whom he believed—the God who gives life(W) to the dead and calls(X) into being things that were not.(Y)

18 Against all hope, Abraham in hope believed and so became the father of many nations,(Z) just as it had been said to him, “So shall your offspring be.”[d](AA) 19 Without weakening in his faith, he faced the fact that his body was as good as dead(AB)—since he was about a hundred years old(AC)—and that Sarah’s womb was also dead.(AD) 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened(AE) in his faith and gave glory to God,(AF) 21 being fully persuaded that God had power to do what he had promised.(AG) 22 This is why “it was credited to him as righteousness.”(AH) 23 The words “it was credited to him” were written not for him alone, 24 but also for us,(AI) to whom God will credit righteousness—for us who believe in him(AJ) who raised Jesus our Lord from the dead.(AK) 25 He was delivered over to death for our sins(AL) and was raised to life for our justification.(AM)

Footnotes

  1. Romans 4:3 Gen. 15:6; also in verse 22
  2. Romans 4:8 Psalm 32:1,2
  3. Romans 4:17 Gen. 17:5
  4. Romans 4:18 Gen. 15:5