IV.
1 Kū tad lai sokom? Kū panōce myusu mīseigais tāvs Abraams? 2 Jo Abraams tyka attaisnōts dorbu deļ, tad jys var lepnōtīs, bet na Dīva prīškā. 3 Kū tad soka Roksti? — Abraams īticēja Dīvam un tys jam tyka īskaiteits taisneigumā. 4 Kas uzrōda dorbus, tam atmoksa teik aprēkinōta na nu žēlesteibas, bet pēc nūpeļneitō. 5 Turpretim tam, kas dorbu nauzrōda, bet gon tic Tam, kas grēcinīkus padora taisneigus, tam attaisnōšonā teik īskaiteita jō ticeiba (saskaņā ar Dīva žēlesteibas lāmumu). 6 Davids arī sauc par svēteigu tū cylvāku, kū Dīvs attaisnoj bez dorbim: 7 Svēteigi, kam nataisneibas ir pīdūtas un grāki ir aizklōti. 8 Svēteigs ir cylvāks, kam Kungs jō grāku naīskaita.
9 Vai šei svēteiba atsateic tikai uz apgraizeitajim, vai arī uz naapgraizeitajim? Mes sokam: Abraamam taisneigumā tyka īskaiteita ticeiba. 10 Bet kai jam tyka īskaiteita? Vai tys nūtyka pyrms apgraizeišonas, vai arī pēc apgraizeišonas? — Na pēc apgraizeišonas, bet pyrms apgraizeišonas. 11 Apgraizeišonas zeimi jys sajēme attaisnōšonas apzeimūgōšonai, kura jam beja caur ticeibu jau pyrms apgraizeišonas. Tai jam vajadzēja byut par vysu naapgraizeitūs ticeigūs tāvu, lai ari tim attaisnōšona tyktu īskaiteita. 12 Jam vajadzēja byut par tāvu arī tim apgraizeitajim, kuri na tik vin beja apgraizeiti, bet arī gōja pa tōs ticeibas stygu, kura beja myusu tāvam Abraamam pyrms apgraizeišonas.
13 Na caur lykumu Abraamam un jō pēcnōcējim beja apsūleits, ka jī byus pasauļa mantinīki, bet gon caur attaisnōšonu nu ticeibas. 14 Jo mantinīki byutu tī, kas pīdar pi lykuma, tad ticeiba byutu bezvērteiga un apsūleišona nīceiga. 15 Lykums sakrōj dusmi; kur nav lykuma, tur arī nav pōrkōpuma. 16 Tōpēc „nu ticeibas,“ tys ir „nu žēlesteibas,“ lai ar tū apsūlejums byutu nūdrūšynōts vysim pēcnōcējim, na tik vin tim, kas pīdar pi lykuma, bet arī tim, kas atzeist Abraama ticeibu, kurs ir myusu vysu tāvs, 17 kai stōv raksteits: Es asmu izredzējis tevi par daudzejūs ciļšu tāvu, jo ticēji Dīvam, kas myrušūs padora dzeivus un naasūšū izsauc asameibā.
18 Pret cereibu jys cerēja tycādams, ka byus par daudzejūs tautu tāvu, kai ir saceits: Taids byus tovu pēcnōcēju (skaits). 19 Ticeibā jys napagura, lai gon, pats ap symts godim vacs byudams, redzēja, ka jō poša mīsa un Saras mōtes mīsa jau beja pamyrušas. 20 Par Dīva apsūlejumu jys bezticeigi nasašaubeja, bet styprynōjōs ticeibā, gūdynōja Dīvu 21 un piļneigi beja pōrlīcynōts, ka Dīvs ir vareigs izpiļdeit apsūlejumus. 22 Tōpēc arī beja jam īskaiteits taisneigumā.
23 Bet na jō vin dēļ stōv raksteits: jam beja īskaiteits taisneigumā, 24 bet arī myusu dēļ. Tai tad, arī mums ir jōīskaita, jo mes tycam Tam, kas myusu Kungu Jezu pīcēle nu myrūnim. 25 Myusu nūzīgumu dēļ Jys tyka nūdūts un myusu attaisnōšonas dēļ augšamcēlēs.
1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 Saying , Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. 9 Cometh this blessedness then upon the circumcision only , or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15 Because the law worketh wrath: for where no law is, there is no transgression. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be. 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb: 20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21 And being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness. 23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.
