Romanos 3
Weymouth NT (WMTH) vs AAI
1 What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision?
1 Jew orot inamamatar boro Ufun Sabuw inanatabirih? Naatu a’ar kanabin hina’a’afuw ana gewasin i boro men tomar inab?
2 The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth.
2 Ef tata’ane etei i gewasih, wantoro’ot God ana tur i Jew sabuw hitutumih hitih.
3 For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless?
3 Baise sabuw afa men hibitumitum isan, kwanotanot God ana omatanen isan boro men nabosunusunub?
4 No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, »That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest.«
4 En anababatun! God ana tur i mar etei turobe, baise sabuw i baifuwenayah. Buk Atamaninamaim iti na’atube hikirum,
5 But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous –I speak in our everyday language– when He inflicts punishment?
5 Baise it ata sinaf kakafihimaim God ana sinaf gewasin bebeyan natit sabuw hina’i’itin ana veya, it boro mi’itube tanao? God baifuwenamaim yan so’ar baimakiy ebitit? it i anababatun taikoko’aw tao kwanekwan.
6 No indeed; for in that case how shall He judge all mankind?)
6 Nati tur i men turobe tao’omih, anayabin sinaf nati na’atube nama’am, God boro mi’itube tafaram ana sabuw nibatiyih?
7 If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same as a sinner?
7 Orot babin ta boro nagam nao, “Ayu i men bosunusunubayan, baise au bowabowamaim turobe God nowan tit irerereb sabuw hi’itin God hifai tebobora’ara’ah, aisim God ayu kakafu rouw eo ekukusairu?”
8 And why should we not say –for so they wickedly misrepresent us, and so some charge us with arguing– »Let us do evil that good may come«? The condemnation of those who would so argue is just.
8 Naatu iban boro kwanao maiye, kakafin tanasinaf, saise sinaf gewasin boro ine natit. Sabuw afa ayu iti na’atube o hirouw higam tiu’uwu, God nati sabuw boro baimakiy nitih.
9 What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin.
9 Iti sawar ana an i abisa? It Jew ata gewasin i ra’at Eteni Sabuw tanatabirih? En anababatun! Jew sabuw naatu Eteni Sabuw etei i bowabow kakafin ana fair babanamaim tama’am.
10 Thus it stands written, »There is not one righteous man.
10 Buk Atamaninamaim iti na’atube hikirum,
11 There is not one who is really wise, nor one who is a diligent seeker after God.
11 Men yait ta ana not rerekabin,
12 All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right–no, not so much as one.«
12 Etei hitatabir kouh God hitin,
13 »Their throats resemble an opened grave; with their tongues they have been talking deceitfully.« »The venom of vipers lies hidden behind their lips.«
13 Sikah dub i tahahab sabuw tetotonan,
14 »Their mouths are full of cursing and bitterness.«
14 “Awah i orarafen awan karatan naatu tenakuyakuy.”
15 »Their feet move swiftly to shed blood.
15 “Iti sabuw umah i rara awan karatan.
16 Ruin and misery mark their path;
16 Menamaim tenan ma kakaf naatu gurugurusen mar etei imaim emamatar,
17 and the way to peace they have not known.«
17 Naatu tufuwamaim ma ana ef i men hiso’ob.
18 »There is no fear of God before their eyes.«
18 Naatu God matanamaim men kafa’imo tibibiruw.”
19 But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God.
19 Imih it ata so’obamaim ofafar hikikirum i sabuw iyab ofafar babanamaim tema’am isah, saise awah etei nabofafaren, naatu tafaram wanawanan sabuw etei nabow nan God ana baibatiyenamaim hinatit.
20 For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin.
20 Isan imih God boro men sabuw ofafar tebobosiyasiyar imaim hai ef mutufurin narouw nabowamih, ofafar i orot babin ana bowabow kakafin botait ebirerereb.
21 But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it–
21 Baise boun God sabuw yamutufurih isan ana ef i boubun botawiy. Moses naatu dinab oro’orot nati isan i ofafaramaim hio’orereb tanowar, men ofafar tanabi’ufununimaim nabuwitamih.
22 a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
22 It yamutufuren boubun Godane enan i sabuw iyab Jesu Keriso tibitumitum imaim enan, naatu God matanamaim it etei ata’itinin i men tata’amih.
23 for all alike have sinned, and all consciously come short of the glory of God,
23 Anayabin sabuw etei bowabow kakafin hisinaf naatu God ana gewasin bain isan umah kabom.
24 gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.
24 Baise manaw kabeber God ana siwar na’atube Jesu Keriso wanawananamaim na it ata kakafihine tubunit botaitit tatit.
25 He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness – because of the passing over, in God's forbearance, of the sins previously committed–
25 Bowabow kakafin notawiyen isan God Keriso biyan siboromih yai, ana rara suwa re saise baitumatumamaim tanan biyan tanatit. Sawar iti na’atube sinaf saise bebeyan ti’obaiyit i ana ef i mutufurin. Anayabin I ana yatenub kakafiyin imaim bowabow kakafih marasika tasisinaf isubun rabon.
26 with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus.
26 Naatu iti boun it ata veya’amaim i turobe ebi’obaiyit i ana ef mutufurin. Imih i karam sabuw iyab Jesu tibitumitum boro nafufunih gewas nayamutufurih.
27 Where then is there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of faith.
27 Isan imih it boro abisa isan tanaora’ara’at? Ofafar tabobosiyasiyar isan tarara’at? En anababatun! Baise baitumatum isan i tarara’at.
28 For we maintain that it is as the result of faith that a man is held to be righteous, apart from actions done in obedience to Law.
28 Anayabin sabuw iyab tibitumatum i hai ef mutufurin rouw ebowabow men ofafaramih.
29 Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also,
29 Imih kwanotanot God i Jew sabuw akisih hai God? Ai kwanotanot Ufun Sabuw auman hai God? Baise anao kwananowar, iti God i Ufun Sabuw auman hai God.
30 unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith.
30 Kwanaso’ob God i ta’imon men rou’ab, imih sabuw iyab hai ar kanabih hi’afuw o men hi’afuw etei i baitumatum ta’imonamaim hiyawas.
31 Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
31 Kwanotanot iti baitumatumamaim aki ofafar abobosa’ir? En anababatun, aki i ofafar aiwa’an tit ana efan bai ebirerereb.
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