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Y wi queriˈ, ¿achique cˈa nikachˈec chi yoj israelitas? ¿Y achique nuyaˈ chake ri circuncisión? Riyin nbij chi can cˈo qˈuiy utzil ri nucˈom pe chake chi yoj israelitas. Nabey, ri Dios can pa kakˈaˈ cˈa riyoj xuxkanej wi ri ruchˈabel. ¿Y xtikabij ta cˈa chi ruma ye qˈuiy kech aj Israel ri ma xquinimaj ta, ruma ta riˈ ri Dios man ta xtuben ri rubin? Ma que ta riˈ. Ri Dios can kitzij wi nichˈo, astapeˈ quinojel ri winek ma que ta riˈ niquiben. Achiˈel ri tzˈibatal ca tek nubij:

Xtikˈalajin cˈa chiquiwech ri winek chi can kitzij wi ri nabij.
Y wi yecˈo winek ri itzel yechˈo chawij, can yit cˈa riyit ri xcachˈacon y xtikˈalajin chi riyeˈ ma kitzij ta ri niquibij. Queriˈ nubij chupan ri tzˈibatal ca. Y wi ruma ri etzelal ri yekabanalaˈ rumariˈ tek nikˈalajin chi ri Dios can choj wi, ¿achique cˈa nikabij tek nuyaˈ rucˈayewal pa kawiˈ? ¿La ma choj ta cami ri Dios y rumariˈ tek nuyaˈ rucˈayewal pa kawiˈ? (Ya cˈa re xinbij ka chiwe, reˈ xa achiˈel niquichˈob ri winek.) Majun modo chi ri Dios man ta choj, ruma wi ta ri Dios man ta choj, man ta nicowin nukˈet tzij pa ruwiˈ re ruwachˈulef.

Pero wi xa ta ruma ri ma kitzij ta ri nbij, xa ta rumariˈ nbekˈalajin pe ri kitzij riche (rixin) ri Dios y niyaˈox (nyaˈ) ta rukˈij rucˈojlen, ¿achique ta cˈa ruma chi xtikˈat tzij pa nuwiˈ achiˈel jun aj mac? Ruma xa ta queriˈ, riyoj cˈo ta modo nikabij chi tikabanaˈ ri etzelal riche (rixin) chi nipe qˈuiy utzil pa kacˈaslen. Achiˈel ri tzij ri niquikˈabaj ri winek chikij, ruma riyeˈ niquibij chi queriˈ nikacˈut y xa ma que ta riˈ. Ri yebin queriˈ xa rucˈamon chi nika ri rucˈayewal pa quiwiˈ.

Can majun cˈa nicowin nibin chi man ta jun rumac

¿Y wacami achique nibij riyix? ¿La más ta cˈa utz ri kacˈaslen riyoj israelitas que chuwech ri quicˈaslen ri ma ye israelitas ta? Ma que ta riˈ. Xkabij yan ka, chi quinojel winek, chi israelitas y ma ye israelitas ta, quinojel ye kajnek chuxeˈ ri mac. 10 Queriˈ chukaˈ nubij ri ruchˈabel ri Dios ri tzˈibatal ca:

Majun winek ri can ta choj ri rucˈaslen. Can ni xa ta jun.
11 Majun ri kˈaxnek ta chuwech achique riˈ ri utz
y majun chukaˈ ri nicanon ta riche (rixin) ri Dios.
12 Can quinojel cˈa ma ya ta ri bey ri nika chuwech ri Dios ri xquichaˈ. Majun utz ta ri quicˈaslen.
Can ni jun cˈa winek ri nibano ta ri utz. Can ni xa ta jun.
13 Ri pa quichiˈ yeˈel pe tzij ri sibilaj ye itzel. Can achiˈel jun jul ri jakel ri cˈo caminek chupan, sibilaj itzel ruxlaˈ.
Can yekˈolon riqˈui ri quichˈabel.
Ri chˈabel ri niquibij xa nicamisan, achiˈel niquiben ri cumatz tek yechˈopon.
14 Can ruyon itzel tak tzij niquibij chiquij ri nicˈaj chic; can qˈuey ri chˈabel ri niquibilaˈ.
15 Can majun cˈa jubaˈ tumacuj jun winek chiquiwech, can chanin yebe chucamisaxic.
16 Xabacuchi (xabachique) yebe wi, xa bis y kˈaxon niquiyaˈ ca.
17 Ma quetaman ta achique rubanic ri cˈaslen riche (rixin) uxlanibel cˈuˈx.
18 Ma niquixibij ta quiˈ chuwech ri Dios. Queriˈ ri tzˈibatal ca.

19 Y riyoj ketaman chi ri nubij ri ley ri tzˈibatal ca, chique ri yecˈo chuxeˈ ri ley nichˈo wi, riche (rixin) chi queriˈ can majun cˈa nicowin nibin chi majun rumac. Can quinojel cˈa ri yecˈo chuwech re ruwachˈulef cˈo chi yeˈapon na chuwech ri Dios riche (rixin) chi nikˈat tzij pa quiwiˈ. 20 Majun jun winek ruma chi can rubanon ri nubij ri ley, ruma ta riˈ nitzˈetetej ruma ri Dios chi majun rumac. Ma que ta riˈ. Ri ley xaxu (xaxe wi) nicowin nucˈut chkawech chi yoj aj maquiˈ.

Ruma ri kacukbel cˈuˈx tek yojtzˈetetej ruma ri Dios chi majun kamac

21 Y wacami ri Dios nucˈut cˈa chkawech achique rubaniquil nuben chake riche (rixin) chi yojtzˈetetej ruma Riyaˈ chi majun kamac. Nucˈut chkawech chi ma ruma ta ri ley riche (rixin) ri Moisés tek yojtzˈetetej ruma ri Dios chi majun kamac, can achiˈel wi ri nubij chupan ri ley y chupan ri quitzˈiban ca ri profetas ri xekˈalajsan ruchˈabel ri Dios ojer ca. 22 Ri Dios can nucˈut cˈa chkawech chi xabachique winek ri rucukuban rucˈuˈx riqˈui ri Jesucristo y can runiman, majun cˈa rumac nitzˈetetej ruma ri Dios. Y can junan cˈa nuben chake konojel. 23 Ruma konojel xojmacun y rumariˈ tek yoj elesan ca riqˈui ri Dios ri can cˈo rukˈij rucˈojlen. 24 Y ruma cˈa rutzil ri Dios tek majun kamac yojtzˈetetej ruma Riyaˈ. Majun cˈa rajel nucˈutuj chake, ruma ri Cristo Jesús xcom riche (rixin) chi xutoj ri kamac. 25 Ri Dios can xutek wi pe ri Cristo riche (rixin) chi xcom y xbiyin ri ruquiqˈuel ruma quimac ri winek, riche (rixin) chi queriˈ xabachique ri can nucukubaˈ rucˈuˈx riqˈui ri Cristo y can nunimaj, can nicuyutej ri rumac. Ri Dios queriˈ xuben riche (rixin) chi nikˈalajin chi Riyaˈ can choj wi y can nukˈet wi tzij pa ruwiˈ ri mac. Rumariˈ xutek pe ri Cristo riche (rixin) chi ya Riyaˈ xejkalen quimac ri winek. Ruma chi queriˈ ruchˈobon ri Dios, rumariˈ tek ma xuyaˈ ta na rutojbalil ri mac ri xequibanalaˈ ri winek ojer ca, xa sibilaj xerucochˈ. 26 Y ruma chukaˈ riˈ nikˈalajin chi ri Dios can choj wi nuben kiqˈui riyoj chupan re tiempo reˈ, riche (rixin) chi queriˈ nikˈalajin chi Riyaˈ can choj wi y nuben chake chi yojtzˈetetej ruma Riyaˈ mismo chi majun kamac, ruma kaniman ri Jesús.

27 Rumacˈariˈ ma yojcowin ta nikanimirisaj kiˈ ni nikabij chi sibilaj utz ri kacˈaslen. Ruma ma xojcolotej ta ruma sibilaj utz ri ye kabanalon, xa xojcolotej ruma xkanimaj ri Jesús. 28 Y queriˈ, nikˈalajin cˈa chi xabachique winek ri rucukuban rucˈuˈx riqˈui ri Jesús, nitzˈetetej cˈa ruma ri Dios chi majun rumac, astapeˈ rubanon o ma rubanon ta pe ri nubij ri ruley ri Moisés.

29 Ri Dios, ¿la xaxu (xaxe wi) cami ka‑Dios riyoj yoj israelitas? Ma que ta riˈ, ruma ri Dios kas kitzij wi chi qui‑Dios chukaˈ ri ma ye israelitas ta. 30 Ruma xaxu (xaxe) wi cˈa jun Dios cˈo, y quinojel ri niquicukubaˈ quicˈuˈx riqˈui, banon o ma banon ta ri circuncisión chique, Riyaˈ nuben chique chi majun quimac yerutzˈet ruma xquicukubaˈ quicˈuˈx riqˈui. 31 Riyoj ri kacukuban chic kacˈuˈx riqˈui ri Jesús, ¿la nikaben cami chare ri ruley ri Moisés chi majun rukˈij? Ma que ta riˈ. Ruma riyoj ri kaniman chic ri Jesús, yoj cˈa riyoj riˈ ri can cˈo rejkalen ri ley chkawech.

Then what’s the use of being a Jew? Are there any special benefits for them from God? Is there any value in the Jewish circumcision ceremony? Yes, being a Jew has many advantages.

First of all, God trusted them with his laws so that they could know and do his will.[a] True, some of them were unfaithful, but just because they broke their promises to God, does that mean God will break his promises? Of course not! Though everyone else in the world is a liar, God is not. Do you remember what the book of Psalms says about this?[b] That God’s words will always prove true and right, no matter who questions them.

“But,” some say, “our breaking faith with God is good, our sins serve a good purpose, for people will notice how good God is when they see how bad we are. Is it fair, then, for him to punish us when our sins are helping him?” (That is the way some people talk.) God forbid! Then what kind of God would he be, to overlook sin? How could he ever condemn anyone? For he could not judge and condemn me as a sinner if my dishonesty brought him glory by pointing up his honesty in contrast to my lies. If you follow through with that idea you come to this: the worse we are, the better God likes it! But the damnation of those who say such things is just. Yet some claim that this is what I preach!

Well, then, are we Jews better than others? No, not at all, for we have already shown that all men alike are sinners, whether Jews or Gentiles. 10 As the Scriptures say,

“No one is good—no one in all the world is innocent.”[c]

11 No one has ever really followed God’s paths or even truly wanted to.

12 Every one has turned away; all have gone wrong. No one anywhere has kept on doing what is right; not one.

13 Their talk is foul and filthy like the stench from an open grave.[d] Their tongues are loaded with lies. Everything they say has in it the sting and poison of deadly snakes.

14 Their mouths are full of cursing and bitterness.

15 They are quick to kill, hating anyone who disagrees with them.[e]

16 Wherever they go they leave misery and trouble behind them, 17 and they have never known what it is to feel secure or enjoy God’s blessing.

18 They care nothing about God nor what he thinks of them.

19 So the judgment of God lies very heavily upon the Jews, for they are responsible to keep God’s laws instead of doing all these evil things; not one of them has any excuse; in fact, all the world stands hushed and guilty before Almighty God.

20 Now do you see it? No one can ever be made right in God’s sight by doing what the law commands. For the more we know of God’s laws, the clearer it becomes that we aren’t obeying them; his laws serve only to make us see that we are sinners.

21-22 But now God has shown us a different way to heaven[f]—not by “being good enough” and trying to keep his laws, but by a new way (though not new, really, for the Scriptures told about it long ago). Now God says he will accept and acquit us—declare us “not guilty”—if we trust Jesus Christ to take away our sins. And we all can be saved in this same way, by coming to Christ, no matter who we are or what we have been like. 23 Yes, all have sinned; all fall short of God’s glorious ideal; 24 yet now God declares us “not guilty” of offending him if we trust in Jesus Christ, who in his kindness freely takes away our sins.

25 For God sent Christ Jesus to take the punishment for our sins and to end all God’s anger against us. He used Christ’s blood and our faith as the means of saving us from his wrath.[g] In this way he was being entirely fair, even though he did not punish those who sinned in former times. For he was looking forward to the time when Christ would come and take away those sins. 26 And now in these days also he can receive sinners in this same way because Jesus took away their sins.

But isn’t this unfair for God to let criminals go free, and say that they are innocent? No, for he does it on the basis of their trust in Jesus who took away their sins.

27 Then what can we boast about doing to earn our salvation? Nothing at all. Why? Because our acquittal is not based on our good deeds; it is based on what Christ has done and our faith in him. 28 So it is that we are saved[h] by faith in Christ and not by the good things we do.

29 And does God save only the Jews in this way? No, the Gentiles, too, may come to him in this same manner. 30 God treats us all the same; all, whether Jews or Gentiles, are acquitted if they have faith. 31 Well then, if we are saved by faith, does this mean that we no longer need obey God’s laws? Just the opposite! In fact, only when we trust Jesus can we truly obey him.

Footnotes

  1. Romans 3:2 so that they could know and do his will, implied.
  2. Romans 3:4 See Psalm 51:4.
  3. Romans 3:10 See Psalm 14:3.
  4. Romans 3:13 Their talk is foul and filthy like the stench from an open grave, literally, “Their throat is an open grave.” Perhaps the meaning is “Their speech injures others.”
  5. Romans 3:15 hating anyone who disagrees with them, implied.
  6. Romans 3:21 now God has shown us a different way to heaven, literally, “now a righteousness of God has been manifested.”
  7. Romans 3:25 as the means of saving us from his wrath, literally, “to be a propitiation.”
  8. Romans 3:28 saved, literally, “justified.”