1 i f so, what shall we say about Abraham, our forefather humanly speaking— find out?

И така, какво ще кажем, че нашият отец Авраам е намерил по плът?

2 F or if Abraham was justified ( established as just by acquittal from guilt) by good works he has grounds for boasting. But not before God!

Защото ако Авраам се е оправдал чрез дела, има с какво да се хвали, само не пред Бога.

3 F or what does the Scripture say? Abraham believed in (trusted in) God, and it was credited to his account as righteousness (right living and right standing with God).

Понеже какво казва Писанието: "Авраам повярва в Бога и това му се вмени за правда."

4 N ow to a laborer, his wages are not counted as a favor or a gift, but as an obligation (something owed to him).

А на този, който върши дела, неговата награда не се зачита като дар на милост, а като дължима отплата;

5 B ut to one who, not working, trusts (believes fully) in Him Who justifies the ungodly, his faith is credited to him as righteousness (the standing acceptable to God).

а на този, който не върши дела, а вярва в Онзи, Който оправдава нечестивия, неговата вяра му се вменява за правда.

6 T hus David congratulates the man and pronounces a blessing on him to whom God credits righteousness apart from the works he does:

Както и Давид говори за блаженството на човека, на когото Бог вменява правда, независимо от делата:

7 B lessed and happy and to be envied are those whose iniquities are forgiven and whose sins are covered up and completely buried.

"Блажени онези, чиито беззакония са простени, чиито грехове са покрити.

8 B lessed and happy and to be envied is the person of whose sin the Lord will take no account nor reckon it against him.

Блажен е онзи човек, на когото Господ няма да вмени грях."

9 I s this blessing (happiness) then meant only for the circumcised, or also for the uncircumcised? We say that faith was credited to Abraham as righteousness.

Обаче това блаженство само за обрязаните ли е или и за необрязаните? Понеже казваме: "На Авраам вярата се вмени за правда."

10 H ow then was it credited ? Was it before or after he had been circumcised? It was not after, but before he was circumcised.

Тогава как му се вмени? Когато беше обрязан ли, или необрязан? Не когато беше обрязан, а необрязан.

11 H e received the mark of circumcision as a token or an evidence seal of the righteousness which he had by faith while he was still uncircumcised— so that he was to be made the father of all who believe, though without circumcision, and who thus have righteousness (right standing with God) imputed to them and credited to their account,

И той прие обрязването като знак и печат на правдата от вярата, която имаше, когато беше необрязан, за да бъде той отец на всички, които вярват, ако и необрязани, за да се вмени правдата на тях,

12 A s well as the father of those circumcised persons who are not merely circumcised, but also walk in the way of that faith which our father Abraham had before he was circumcised.

и отец на онези обрязани, които не само са обрязани, но и ходят в стъпките на онази вяра, която нашият отец Авраам е имал, когато беше необрязан. Вярата в Божието обещание

13 F or the promise to Abraham or his posterity, that he should inherit the world, did not come through the Law but through the righteousness of faith.

Понеже обещанието към Авраам или към потомството му, че ще бъде наследник на света, не стана чрез закон, а чрез правдата от вяра.

14 I f it is the adherents of the Law who are to be the heirs, then faith is made futile and empty of all meaning and the promise is made void (is annulled and has no power).

Защото ако наследници са тези, които се облягат на закона, то вярата е празна и обещанието - осуетено;

15 F or the Law results in wrath, but where there is no law there is no transgression.

понеже законът докарва не обещание, а гняв; а където няма закон, там няма престъпление.

16 T herefore, the promise is the outcome of faith and depends on faith, in order that it might be given as an act of grace (unmerited favor), to make it stable and valid and guaranteed to all his descendants—not only to the devotees and adherents of the Law, but also to those who share the faith of Abraham, who is the father of us all.

Затова наследството е от вяра, за да бъде по благодат, така че обещанието да е осигурено за цялото потомство, не само за това, което се обляга на закона, но и за онова, което е от вярата на Авраам, който е отец на всички ни

17 A s it is written, I have made you the father of many nations. in the sight of God in Whom he believed, Who gives life to the dead and speaks of the nonexistent things that as if they existed.

(както е писано: "Направих те отец на много народи") пред Бога, на Когото повярва, Който съживява мъртвите и повиква в действително съществуване онова, което не съществува.

18 h ope being gone, hoped in faith that he should become the father of many nations, as he had been promised, So shall your descendants be.

Авраам, надявайки се, без да има причина за надежда, повярва, за да стане отец на много народи, според казаното: "Толкова ще бъде твоето потомство."

19 H e did not weaken in faith when he considered the impotence of his own body, which was as good as dead because he was about a hundred years old, or the barrenness of Sarah’s womb.

Без да отслабне във вяра, той вземаше предвид, че тялото му е вече замъртвяло, тъй като беше на около сто години, вземаше предвид и мъртвостта на Сарината утроба,

20 N o unbelief or distrust made him waver (doubtingly question) concerning the promise of God, but he grew strong and was empowered by faith as he gave praise and glory to God,

обаче не се усъмни относно Божието обещание чрез неверие, а се закрепи във вяра и отдаде слава на Бога,

21 F ully satisfied and assured that God was able and mighty to keep His word and to do what He had promised.

уверен, че това, което е обещал Бог, Той е силен да го изпълни.

22 T hat is why his faith was credited to him as righteousness (right standing with God).

Затова му се вмени за правда.

23 B ut, It was credited to him, were written not for his sake alone,

Това пък, че му се вмени за правда, не се написа само за него,

24 B ut for our sakes too. will be granted and credited to us also who believe in (trust in, adhere to, and rely on) God, Who raised Jesus our Lord from the dead,

но и за нас, на които ще се вменява за правда, като вярваме в Този, Който е възкресил от мъртвите Исус, нашия Господ,

25 W ho was betrayed and put to death because of our misdeeds and was raised to secure our justification (our acquittal),.

Който бе предаден за прегрешенията ни и бе възкресен за оправданието ни.