رُوما 3
| إِذًا مَا هُوَ فَضْلُ ٱلْيَهُودِيِّ، أَوْ مَا هُوَ نَفْعُ ٱلْخِتَانِ؟ | ١ 1 |
What is the advantage, then, of being a Jew? Or what is the good of circumcision?
| كَثِيرٌ عَلَى كُلِّ وَجْهٍ! أَمَّا أَوَّلًا فَلِأَنَّهُمُ ٱسْتُؤْمِنُوا عَلَى أَقْوَالِ ٱللهِ. | ٢ 2 |
Great in every way. First of all, because the Jews were entrusted with God’s utterances.
| فَمَاذَا إِنْ كَانَ قَوْمٌ لَمْ يَكُونُوا أُمَنَاءَ؟ أَفَلَعَلَّ عَدَمَ أَمَانَتِهِمْ يُبْطِلُ أَمَانَةَ ٱللهِ؟ | ٣ 3 |
What follows then? Some, no doubt, showed a want of faith; but will their want of faith make God break faith? Heaven forbid!
| حَاشَا! بَلْ لِيَكُنِ ٱللهُ صَادِقًا وَكُلُّ إِنْسَانٍ كَاذِبًا. كَمَا هُوَ مَكْتُوبٌ: «لِكَيْ تَتَبَرَّرَ فِي كَلَامِكَ، وَتَغْلِبَ مَتَى حُوكِمْتَ». | ٤ 4 |
God must prove true, though everyone prove a liar! As scripture says of God – “That you may be pronounced righteous in what you say, and gain your cause when people would judge you.”
| وَلَكِنْ إِنْ كَانَ إِثْمُنَا يُبَيِّنُ بِرَّ ٱللهِ، فَمَاذَا نَقُولُ؟ أَلَعَلَّ ٱللهَ ٱلَّذِي يَجْلِبُ ٱلْغَضَبَ ظَالِمٌ؟ أَتَكَلَّمُ بِحَسَبِ ٱلْإِنْسَانِ. | ٥ 5 |
But what if our wrongdoing makes God’s righteousness all the clearer? Will God be wrong in inflicting punishment? (I can but speak as a person.) Heaven forbid!
| حَاشَا! فَكَيْفَ يَدِينُ ٱللهُ ٱلْعَالَمَ إِذْ ذَاكَ؟ | ٦ 6 |
Otherwise how can God judge the world?
| فَإِنَّهُ إِنْ كَانَ صِدْقُ ٱللهِ قَدِ ٱزْدَادَ بِكَذِبِي لِمَجْدِهِ، فَلِمَاذَا أُدَانُ أَنَا بَعْدُ كَخَاطِئٍ؟ | ٧ 7 |
But, if my falsehood redounds to the glory of God, by making his truthfulness more apparent, why am I like others, still condemned as a sinner?
| أَمَا كَمَا يُفْتَرَى عَلَيْنَا، وَكَمَا يَزْعُمُ قَوْمٌ أَنَّنَا نَقُولُ: «لِنَفْعَلِ ٱلسَّيِّآتِ لِكَيْ تَأْتِيَ ٱلْخَيْرَاتُ»؟ ٱلَّذِينَ دَيْنُونَتُهُمْ عَادِلَةٌ. | ٨ 8 |
Why should we not say – as some people slanderously assert that we do say – “Let us do evil that good may come”? The condemnation of such people is indeed just!
| فَمَاذَا إِذًا؟ أَنَحْنُ أَفْضَلُ؟ كَلَّا ٱلْبَتَّةَ! لِأَنَّنَا قَدْ شَكَوْنَا أَنَّ ٱلْيَهُودَ وَٱلْيُونَانِيِّينَ أَجْمَعِينَ تَحْتَ ٱلْخَطِيَّةِ، | ٩ 9 |
What follows, then? Are we Jews in any way superior to others? Not at all. Our indictment against both Jews and Greeks was that all alike were in subjection to sin.
| كَمَا هُوَ مَكْتُوبٌ: «أَنَّهُ لَيْسَ بَارٌّ وَلَا وَاحِدٌ. | ١٠ 10 |
As scripture says – “There is not even one who is righteous,
| لَيْسَ مَنْ يَفْهَمُ. لَيْسَ مَنْ يَطْلُبُ ٱللهَ. | ١١ 11 |
not one who understands, not one who is searching for God!
| ٱلْجَمِيعُ زَاغُوا وَفَسَدُوا مَعًا. لَيْسَ مَنْ يَعْمَلُ صَلَاحًا لَيْسَ وَلَا وَاحِدٌ. | ١٢ 12 |
They have all gone astray; they have one and all become depraved; there is no one who is doing good – no, not one!”
| حَنْجَرَتُهُمْ قَبْرٌ مَفْتُوحٌ. بِأَلْسِنَتِهِمْ قَدْ مَكَرُوا. سِمُّ ٱلْأَصْلَالِ تَحْتَ شِفَاهِهِمْ. | ١٣ 13 |
“Their throats are like opened graves; they deceive with their tongues.” “The venom of snakes lies behind their lips,”
| وَفَمُهُمْ مَمْلُوءٌ لَعْنَةً وَمَرَارَةً. | ١٤ 14 |
“And their mouths are full of bitter curses.”
| أَرْجُلُهُمْ سَرِيعَةٌ إِلَى سَفْكِ ٱلدَّمِ. | ١٥ 15 |
“Swift are their feet to shed blood.
| فِي طُرُقِهِمِ ٱغْتِصَابٌ وَسُحْقٌ. | ١٦ 16 |
Distress and trouble dog their steps,
| وَطَرِيقُ ٱلسَّلَامِ لَمْ يَعْرِفُوهُ. | ١٧ 17 |
and the path of peace they do not know.”
| لَيْسَ خَوْفُ ٱللهِ قُدَّامَ عُيُونِهِمْ». | ١٨ 18 |
“The fear of God is not before their eyes.”
| وَنَحْنُ نَعْلَمُ أَنَّ كُلَّ مَا يَقُولُهُ ٱلنَّامُوسُ فَهُوَ يُكَلِّمُ بِهِ ٱلَّذِينَ فِي ٱلنَّامُوسِ، لِكَيْ يَسْتَدَّ كُلُّ فَمٍ، وَيَصِيرَ كُلُّ ٱلْعَالَمِ تَحْتَ قِصَاصٍ مِنَ ٱللهِ. | ١٩ 19 |
Now we know that everything said in the Law is addressed to those who are under its authority, in order that every mouth may be closed, and to bring the whole world under God’s judgment.
| لِأَنَّهُ بِأَعْمَالِ ٱلنَّامُوسِ كُلُّ ذِي جَسَدٍ لَا يَتَبَرَّرُ أَمَامَهُ. لِأَنَّ بِٱلنَّامُوسِ مَعْرِفَةَ ٱلْخَطِيَّةِ. | ٢٠ 20 |
For no human being will be pronounced righteous before God as the result of obedience to Law; for it is Law that shows what sin is.
| وَأَمَّا ٱلْآنَ فَقَدْ ظَهَرَ بِرُّ ٱللهِ بِدُونِ ٱلنَّامُوسِ، مَشْهُودًا لَهُ مِنَ ٱلنَّامُوسِ وَٱلْأَنْبِيَاءِ، | ٢١ 21 |
But now, quite apart from Law, the divine righteousness stands revealed, and to it the Law and the prophets bear witness –
| بِرُّ ٱللهِ بِٱلْإِيمَانِ بِيَسُوعَ ٱلْمَسِيحِ، إِلَى كُلِّ وَعَلَى كُلِّ ٱلَّذِينَ يُؤْمِنُونَ. لِأَنَّهُ لَا فَرْقَ. | ٢٢ 22 |
the divine righteousness which is bestowed, through faith in Jesus Christ, on all, without distinction, who believe in him.
| إِذِ ٱلْجَمِيعُ أَخْطَأُوا وَأَعْوَزَهُمْ مَجْدُ ٱللهِ، | ٢٣ 23 |
For all have sinned, and all fall short of God’s glorious ideal,
| مُتَبَرِّرِينَ مَجَّانًا بِنِعْمَتِهِ بِٱلْفِدَاءِ ٱلَّذِي بِيَسُوعَ ٱلْمَسِيحِ، | ٢٤ 24 |
but, in his loving kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus.
| ٱلَّذِي قَدَّمَهُ ٱللهُ كَفَّارَةً بِٱلْإِيمَانِ بِدَمِهِ، لِإِظْهَارِ بِرِّهِ، مِنْ أَجْلِ ٱلصَّفْحِ عَنِ ٱلْخَطَايَا ٱلسَّالِفَةِ بِإِمْهَالِ ٱللهِ، | ٢٥ 25 |
For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that people had previously committed;
| لِإِظْهَارِ بِرِّهِ فِي ٱلزَّمَانِ ٱلْحَاضِرِ، لِيَكُونَ بَارًّا وَيُبَرِّرَ مَنْ هُوَ مِنَ ٱلْإِيمَانِ بِيَسُوعَ. | ٢٦ 26 |
as a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the person who takes their stand on faith in Jesus.
| فَأَيْنَ ٱلٱفْتِخَارُ؟ قَدِ ٱنْتَفَى. بِأَيِّ نَامُوسٍ؟ أَبِنَامُوسِ ٱلْأَعْمَالِ؟ كَلَّا. بَلْ بِنَامُوسِ ٱلْإِيمَانِ. | ٢٧ 27 |
What, then, becomes of our boasting? It is excluded. By what sort of Law? A Law requiring obedience? No, a Law requiring faith.
| إِذًا نَحْسِبُ أَنَّ ٱلْإِنْسَانَ يَتَبَرَّرُ بِٱلْإِيمَانِ بِدُونِ أَعْمَالِ ٱلنَّامُوسِ. | ٢٨ 28 |
For we conclude that a person is pronounced righteous on the ground of faith, quite apart from obedience to Law.
| أَمِ ٱللهُ لِلْيَهُودِ فَقَطْ؟ أَلَيْسَ لِلْأُمَمِ أَيْضًا؟ بَلَى، لِلْأُمَمِ أَيْضًا. | ٢٩ 29 |
Or can it be that God is the God only of the Jews? Isn’t he also the God of the Gentiles?
| لِأَنَّ ٱللهَ وَاحِدٌ، هُوَ ٱلَّذِي سَيُبَرِّرُ ٱلْخِتَانَ بِٱلْإِيمَانِ وَٱلْغُرْلَةَ بِٱلْإِيمَانِ. | ٣٠ 30 |
Yes, of the Gentiles also, since there is only one God, and he will pronounce those who are circumcised righteous as the result of faith, and also those who are uncircumcised on their showing the same faith.
| أَفَنُبْطِلُ ٱلنَّامُوسَ بِٱلْإِيمَانِ؟ حَاشَا! بَلْ نُثَبِّتُ ٱلنَّامُوسَ. | ٣١ 31 |
Do we, then, use this faith to abolish Law? Heaven forbid! No, we establish Law.
