ROMANOS 14
Mam de Todos Santos Chuchumatán
Yaaˈn baˈn cyyolena kaˈ tiˈ juntl ocslal tiˈj alcye wik twa
14 At juun ocslal tuj cywitz at il tiˈj tuˈn cyniman nim ley tuˈn cyel baˈn twitz Dios. Ncub cykˈoˈn pablte cywa cychiˈ cycˈaˈ, bix nchi niman kˈij te nimbil, amale yaaˈntl il cyiˈj lu tuj twitz Dios. Cyiikˈemke cyxola kej ocslal lu minaˈx tel cyniyˈ tiˈj, pero yaaˈn te cyiilbila tiˈj cynaabl kˈiˈn cyuˈn juˈwa. 2 Ja tzunkej ocslal n‑el cyniyˈ tiˈj, cytzkiˈn baˈn tuˈn t‑xiˈ cyniyˈbeˈn cykilca wikan chiˈpj. Pero kej ocslal min tzˈel cyniyˈ tiˈj tzin cykbaˈn kaˈx tej lu, bix juˈ tzunj jacˈa nuk itzaaj jacˈa txiˈ kuˈn. 3 Jatzen ke cyey n‑el cyniyˈ tiˈj baˈn tuˈn t‑xiˈ cyniyˈbeˈna cykilca wikan waabj, miˈn tzˈel cyiiqˈuena kej ncub cybisen yaaˈn baˈn tuˈn t‑xiˈ cyuˈn. Bix jatzen ke cyey ncub cybisena kaˈ tuˈn t‑xiˈ cyniyˈbeˈna cykilca kej lu, miˈn chi yolena cyiˈkej nxiˈ cyuˈn, cuma o tiikˈ te Dios ejeeˈ te t‑xjal. 4 ¿Ejeeˈpa tzuna at cyoclen tuˈn cykbantey ka ma tzˈel jun ocslal baˈn twitz Dios bix ka min? Min, cuma j‑ocslal lu te Dios, bix nuk ja te Dios kbalte ka ma tzˈel baˈn bix ka min. Pero miˈn chi labta cyibaj cyuyey, cuma chi elelcye baˈn, cuma te te Dios taakˈen tuˈn cyel baˈn, bix cbinel taakˈenxin tuˈnxin.
5 Kej ocslal min tzˈel cyniyˈ tiˈj tzin cykbaˈn at kˈij mas jawnex te nimbil twitz Dios. At juuntl ocslal tzin cykbaˈn cykil kˈij juniyˈ taˈ twitz Dios. Cyiˈj tzunj lu, miˈn tzˈoc cybiˈna ka at xjal cyaj baj cynincˈuˈn alcye baˈn te cyey, sino ejeeˈ cyey kbalte ka cyaja cynimana jun kˈij bix ka min. 6 Kej ocslal tzin cyniman kej kˈij mas jawnex tuj cywitz, nbinttzen cyuˈn tuˈntzen cyniman twitz Kaaw. Jax juˈx kej ocslal min cyniman jun kˈij, jax nbint cyuˈn tuˈn cyniman twitz Kaaw. Jax juˈx kej ocslal nchi chyon chiˈpj, pero yaaˈn tuˈn n‑el cyiiqˈuen Kaaw, sino cuma baˈn tuj twitz Kaaw tuj cywitz. Tuj cywitz ja Dios nkˈonte. Juˈtzen nxaˈ cykˈoˈn chjonte te Dios. Bix kej ocslal min txiˈ cychyoˈn chiˈpj, jax juˈxe cyaj cyniman Kaaw, bix jax nxiˈ cykˈoˈn chjonte te Dios tiˈj ntzaj kˈoˈn cye. 7 Cykilca koˈ at tzalu tuˈn kajben te Kaaw. Yaaˈn etoˈ tzalu te kajbelel kwitzx. Kchunkˈlal yaaˈn te kex, bix hasta tuyax kcyamecy yaaˈn te kex. 8 Tuj cykilca, kchunkˈlal‑le, kcyamecyle, te texin. Ka iˈtzx koˈ bix ka cyimnen koˈ, tuj tcwent‑xin etoˈ. 9 Nuk tuˈn tocxxin te Kaaw cykilca koˈ, iˈtzle, cyimnele, e cyimxin bix e jatz itzˈjxin juntl maj tuj cyamecy. 10 Juˈ tzunj, ¿tumelpa oj nuk nchi txololona tiˈj ti nbint cyuˈn ke cyuyey? ¿Bix tumelpa oj n‑el cyiiqˈuena kej ocslal min tzˈel cyniyˈ tiˈj? Min, cuma cykilca koˈ ko pomel baj twitz Cristo tuˈntzen toc tcyeˈyenxin ejooˈ ka baˈn e bint kuˈn bix ka kaˈ. 11 Jaxte cykilca koˈ ko oquel tuj xkela, cuma tzin tkbaˈn Dios tuj tyol cyjulu: “Jaxte inayena Dios iˈtz, bix jaxte cykil xjal il tiˈj chi oquel nwitza bix chi cwel maje nwitza, bix cykbaˈ weya cyjulu: ‘Jay Dios,’ tz̈i cybel xjal weya,” tz̈i Dios tuj tyol Dios. 12 Juˈ tzunj, qˈuelel kniyˈ tiˈj te te Dios kkˈaˈ kcwent tiˈj kchunkˈlal, yaaˈn cye ocslal.
Miˈn cub cyxitena jtaakˈen Dios tuj cyanem ocslal
13 Juˈ tzunj, miˈn tzˈoc kcyeˈyentl cyiˈ cabtl ocslal laˈ ka nbint baˈn cyuˈn tuj twitz Dios, sino ejooˈj n‑el kniyˈ tiˈj cˈoquel tilel kuˈn tuˈn miˈn bint kuˈn j‑il n‑eˈla tuj cywitzj ocslal min tzˈel cyniyˈ tiˈj, tuˈntzen miˈn cheˈx tuj il. 14 Ntzkiˈna mintiiˈ chiˈpj kaˈ tuˈn t‑xiˈ chyet, bix tiˈj tzunj lu junx taˈ nyola tuya tyol Kaaw Jesús. Pero ka at jun ocslal nkˈumente at jun wik chiˈpj yaaˈn baˈn tuˈn t‑xiˈ chyet, bix ma txiˈ tchyoˈn, nbinttzen til tuˈn. 15 Ka ma txiˈ cychyoˈna jchiˈpj mixbe t‑xiˈ chyet tuj twitz juntl ocslal, bix nbinttzen il tuˈn tuˈnj nbint cyuˈna, ntyeecˈantzen min tzˈoc takˈ j‑ocslala cyey. Miˈn txiˈ cytzpetsaˈna j‑ocslal tuˈn tlaj cychiˈy tuˈn t‑xiˈ tuj il tuˈnj cychiˈy nxiˈ cyuˈna, cuma e cyim te Cristo te te. 16 Amale n‑elet kniyˈ tiˈj cykilca wik chiˈpj baˈn, miˈn txiˈ cychyoˈna cywitzj ocslal min tzˈel cyniyˈ tiˈj, cuma ka ma bint il tuˈn jun ocslal tuˈnj nbint cyuˈna, ckbajeltzen kaˈ e bint cyuˈna. 17 Miˈn txiˈ cychyoˈna jkaˈ tuj cywitz kej ocslal min tzˈel cyniyˈ tiˈj, cuma tuj tcawbil Dios yaaˈn ja te chiˈpj bix cˈaˈbj il tiˈj, sino ja te il tiˈj, jaj tuˈn t‑xiˈ kiiˈn kchunkˈlal jiquenxix, bix tuˈn kten tuj ttz̈yal, bix tuˈn at tzalajebl ke tzin tkˈoˈn Espíritu Santo. 18 Katzen juˈ nbint kuˈn, nko ajbentzen te Cristo, bix ctzalajtzen Dios kiˈj, bix ko elel baˈn tuj cywitz xjal. 19 Juˈ tzunj, cˈoquel kipen tiˈj tuˈn junx ko eˈla kxol tuj ttz̈yal bix tuˈn t‑xiˈ knimsaˈn cyanem ke kuya ocslal. 20 Miˈn cub cyxitena jtaakˈen Dios tuj cyanem ocslal tuˈnj nxiˈ cyuˈna. Jaxte mintiiˈte waabj xjan t‑xiˈ kwaaˈn jaˈlewe, pero ka at juun ocslal chi cwel tzpet tuˈnj nxiˈ cyuˈna, miˈntzen txiˈ cywaaˈna cywitz. 21 Mas baˈn tuˈn miˈn txiˈ cychyoˈna chiˈpj, bix mas baˈn tuˈn miˈn txiˈ cycˈaˈna vino, bix mas baˈn tuˈn miˈn txiˈ cywaaˈna alcye juntl wik waabj, twitzj tuˈn t‑xiˈ jun ocslal tuj il tuˈnj cyway. 22 Ja tzunkey n‑el cyniyˈ tiˈj cykilca baˈn tuˈn t‑xiˈ cyuˈna, miˈn chi cub tena txˈolbalte cywitz xjal tiˈ cyway, cuma nuk cyex cyey tuya Dios. Jnbint cyuˈna, ka yaaˈn jun il tuj cywitza, tuj tzalajebl chi temeley. 23 Pero ka tuj cywitza xjan jnxiˈ cyuˈna tuj twitz Dios, iltzen, cuma nchi binchana jtzin tkbaˈn cycˈuˈja kaˈ tuˈn t‑xiˈ cyuˈna. Ka tzin tkbaˈn cynaabla tuˈn miˈn bint jun cyuˈna, pero nbint, bix jatzen ilj.
Romans 14
New English Translation
Exhortation to Mutual Forbearance
14 Now receive the one who is weak in the faith, and do not have disputes over differing opinions.[a] 2 One person believes in eating everything, but the weak person eats only vegetables. 3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord[b] is able to make him stand.
5 One person regards one day holier than other days, and another regards them all alike.[c] Each must be fully convinced in his own mind. 6 The one who observes the day does it for the Lord. The[d] one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 7 For none of us lives for himself and none dies for himself. 8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.
10 But you who eat vegetables only—why do you judge your brother or sister?[e] And you who eat everything—why do you despise your brother or sister?[f] For we will all stand before the judgment seat[g] of God. 11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.”[h] 12 Therefore, each of us will give an account of himself to God.[i]
Exhortation for the Strong not to Destroy the Weak
13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister.[j] 14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 15 For if your brother or sister[k] is distressed because of what you eat,[l] you are no longer walking in love.[m] Do not destroy by your food someone for whom Christ died. 16 Therefore do not let what you consider good[n] be spoken of as evil. 17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 18 For the one who serves Christ in this way is pleasing to God and approved by people.[o]
19 So then, let us pursue what makes for peace and for building up one another. 20 Do not destroy the work of God for the sake of food. For although all things are clean,[p] it is wrong to cause anyone to stumble by what you eat. 21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.[q] 22 The faith[r] you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. 23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin.[s]
Footnotes
- Romans 14:1 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
- Romans 14:4 tc Most mss, especially Western and Byzantine (D F G L 048 33 1739 1175 1241 1505 1881 M latt), read θεός (theos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most significant mss (P46 א A B C P Ψ co), and θεός looks to be an assimilation to θεός in v. 3.
- Romans 14:5 tn Grk “For one judges day from day, and one judges all days.”
- Romans 14:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
- Romans 14:10 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
- Romans 14:10 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
- Romans 14:10 sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
- Romans 14:11 sn A quotation from Isa 45:23.
- Romans 14:12 tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881) but are found in א A C D Ψ 0209 33 1175 1241 1505 M lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA28 places the words in brackets, indicating doubt as to their authenticity.tn Or “each of us is accountable to God.”
- Romans 14:13 tn Grk “brother.”
- Romans 14:15 tn Grk “brother.”
- Romans 14:15 tn Grk “on account of food.”
- Romans 14:15 tn Grk “according to love.”
- Romans 14:16 tn Grk “do not let your good.”
- Romans 14:18 tn Grk “by men,” but ἄνθρωπος (anthrōpos) is generic here (“people”) since the contrast in context is between God and humanity.
- Romans 14:20 sn Here clean refers to food being ceremonially clean.
- Romans 14:21 tc A large number of mss, some of them quite significant (P46vid א2 B D F G Ψ 0209 33 1881 M lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.
- Romans 14:22 tc ‡ Several significant Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν (hēn, “the faith that you have”) at this juncture, but D F G Ψ 1175 1241 1505 1739 1881 M lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA28 places the word in brackets, indicating some doubt as to its authenticity.
- Romans 14:23 tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.
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