4:1 ⧉ ⤴︎ Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα ;
Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem ?
ምንተ እንከ ንብል በእንተ አብርሃም አቡሆሙ ለቀደምት ረከበኑ ዘንተ በምግባረ ሥጋ ።
What then will we say that Abraham, our forefather, has found according to the flesh?
4:2 ⧉ ⤴︎ εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη , ἔχει καύχημα · ἀλλ’ οὐ πρὸς θεόν .
Si enim Abraham ex operibus justificatus est , habet gloriam , sed non apud Deum .
ሶበሰኬ አብርሃም በምግባሩ ጸድቀ እምኮኖ ምዝጋና ወአኮ ለመንገለ እግዚአብሔር ።
For if Abraham was justified by works, he has something to boast about, but not toward God.
4:3 ⧉ ⤴︎ τί γὰρ ἡ γραφὴ λέγει ; ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ , καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην .
Quid enim dicit Scriptura ? Credidit Abraham Deo , et reputatum est illi ad justitiam .
ወእፎኑመ ይብል መጽሐፍ «አምነ አብርሃም በእግዚአብሔር ወኮኖ ጽድቀ ።»
For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”
4:4 ⧉ ⤴︎ τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα ·
Ei autem qui operatur , merces non imputatur secundum gratiam , sed secundum debitum .
ወዘሰ ተቀንየ ኢይከውኖ ዐስበ ከመ ዘጸገውዎ አላ ከመ ዘይደልዎ ።
Now to him who works, the reward is not counted as grace, but as something owed.
4:5 ⧉ ⤴︎ τῷ δὲ μὴ ἐργαζομένῳ , πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβήν , λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην ,
Ei vero qui non operatur , credenti autem in eum , qui justificat impium , reputatur fides ejus ad justitiam secundum propositum gratiae Dei .
ወዘሰ ኢተቀንየ ለእመ ተአመነ በዘያጸድቆ ለኃጥእ ይትኌለቆ ጽድቀ አሚኖቱ ።
But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.
4:6 ⧉ ⤴︎ καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων ,
Sicut et David dicit beatitudinem hominis , cui Deus accepto fert justitiam sine operibus :
በከመ ነገረ ዳዊት በዘያበፅዕ ሰብአ ወበዘሂ ይትኌለቆ ጽድቀ አሚኖቱ በኀበ እግዚአብሔር እንዘ ኢይገብር ሕገገ ኦሪት ።
Even as David also pronounces blessing on the man to whom God counts righteousness apart from works:
4:7 ⧉ ⤴︎ μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι ·
Beati , quorum remissae sunt iniquitates , et quorum tecta sunt peccata .
ወይቤ «ብፁዓን እለ ተኀድገ ሎሙ ኀጢአቶሙ ።
“Blessed are they whose iniquities are forgiven, whose sins are covered.
4:8 ⧉ ⤴︎ μακάριος ἀνὴρ οὗ οὐ μὴ λογίσηται κύριος ἁμαρτίαν .
Beatus vir , cui non imputavit Dominus peccatum .
ወብፁዕ ብእሲ ዘኢኈለቈ ሎቱ እግዚአብሔር ጌጋዮ ።»
Blessed is the man whom the Lord will by no means charge with sin.”
4:9 ⧉ ⤴︎ ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν ; λέγομεν γάρ , ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην .
Beatitudo ergo haec in circumcisione tantum manet , an etiam in praeputio ? Dicimus enim quia reputata est Abrahae fides ad justitiam .
ምንተ እንከ ገቢሮሙ ያበፅዑ ዘተገዝረኑ ዳእሙ ያበፅዕ ርእሶ ወቈላፍሰ አልቦኑ ፍኖት ኀበ ያበፅዕ አኮኑ ይቤ መጽሐፍ ጸድቀ አብርሃም ወአብፅዐ ርእሶ ።
Is this blessing then pronounced only on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
4:10 ⧉ ⤴︎ πῶς οὖν ἐλογίσθη ; ἐν περιτομῇ ὄντι ἢ ἐν ἀκροβυστίᾳ ; οὐκ ἐν περιτομῇ ἀλλ’ ἐν ἀκροβυστίᾳ ·
Quomodo ergo reputata est ? in circumcisione , an in praeputio ? Non in circumcisione , sed in praeputio .
ወማእዜኑ ጸድቀ አብርሃም ተገዚሮኑ ወሚመ ዘእንበለ ይትገዘር አኮኬ ተገዚሮ አላ ዘእንበለ ይትገዘር ።
How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
4:11 ⧉ ⤴︎ καὶ σημεῖον ἔλαβεν περιτομῆς , σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ , εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι’ ἀκροβυστίας , εἰς τὸ λογισθῆναι αὐτοῖς δικαιοσύνην ,
Et signum accepit circumcisionis , signaculum justitiae fidei , quae est in praeputio : ut sit pater omnium credentium per praeputium , ut reputetur et illis ad justitiam :
ወግዝረትሰ ማዕተበ ጽድቅ ትኩኖ ወሀቦ ኪያሃ ትእምርተ ከመ ይትዐወቅ በላዕሌሁ ከመ በአሚን አጽደቆ እግዚአብሔር ለአብርሃም እንዘ ኢኮነ ግዙረ ውእተ ዕለተ ከመ ይኩን ውእቱ አባሆሙ ለኵሎሙ ለእለ የአምኑ ዘእንበለ ይትገዘሩ ከመ ያእምሩ ከመ በአሚን ይጸድቁ እሙንቱሂ ከመ ጸድቀ አብርሃም በአሚን ።
He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them.
4:12 ⧉ ⤴︎ καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ .
et sit pater circumcisionis non iis tantum , qui sunt ex circumcisione , sed et iis qui sectantur vestigia fidei , quae est in praeputio patris nostri Abrahae .
ወከመ ይኩን አባሆሙ ለግዙራን ወአኮ ለግዙራን ለባሕቲቶሙ ወለእለሂ ዓዲ ይተልዉ አሠረ ሃይማኖቱ ለአቡነ አብርሃም እንዘ ኢኮኑ ግዙራነ በከመ ውእቱ አቡነ አብርሃም አምነ እንዘ ቈላፍ ውእቱ ።
He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.
4:13 ⧉ ⤴︎ οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ , τὸ κληρονόμον αὐτὸν εἶναι κόσμου , ἀλλὰ διὰ δικαιοσύνης πίστεως ·
Non enim per legem promissio Abrahae , aut semini ejus ut haeres esset mundi : sed per justitiam fidei .
ወአኮ በእንተ ሕገገ ኦሪት ዘረከበ ተስፋ አብርሃም ወዘርዑ ከመ ይረስ ዓለመ አላ ዳእሙ ረከበ ዘንተ በጽድቀ ሃይማኖቱ በቃለ እግዚአብሔር ወአሚን ቦቱ ።
For the promise to Abraham and to his offspring that he would be heir of the world wasn’t through the law, but through the righteousness of faith.
4:14 ⧉ ⤴︎ εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι , κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία ·
Si enim qui ex lege , haeredes sunt : exinanita est fides , abolita est promissio .
ሶበሰኬ ዘገብረ ዳእሙ ሕገገ ኦሪት ይነሥእ ተስፋ ወይወርስ ዓለመ እምኢበቍዖ ለአብርሃም አሚኖቱ ወእምኢረከበ ተስፋሁ ።
For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.
4:15 ⧉ ⤴︎ ὁ γὰρ νόμος ὀργὴν κατεργάζεται · οὗ δὲ οὐκ ἔστιν νόμος , οὐδὲ παράβασις .
Lex enim iram operatur . Ubi enim non est lex , nec praevaricatio .
እስመ ሕገገ ኦሪት መቅሠፍተ ያመጽእ ዲበ ዘዐለዎ ወኀበ አልቦ ኦሪት ወኢሕግ አልቦ አበሳ ወኀጢአት ።
For the law produces wrath; for where there is no law, neither is there disobedience.
4:16 ⧉ ⤴︎ διὰ τοῦτο ἐκ πίστεως , ἵνα κατὰ χάριν , εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι , οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ ὅς ἐστιν πατὴρ πάντων ἡμῶν ,
Ideo ex fide , ut secundum gratiam firma sit promissio omni semini , non ei qui ex lege est solum , sed et ei qui ex fide est Abrahae , qui pater est omnium nostrum
ወበእንተዝ በአሚን ረሰየ እግዚአብሔር ጸዲቀ ከመ ይኩን እሙነ ዘአሰፈዎ እግዚአብሔር ለአብርሃም ወለዘርዑ ከመ ያእምሩ ከመ አኮ በገቢረ ሕገገ ኦሪት ዘይጸድቁ ዘእንበለ ዳእሙ በአሚን ።
For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the offspring, 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.
4:17 ⧉ ⤴︎ καθὼς γέγραπται ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζῳοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα ·
(sicut scriptum est : Quia patrem multarum gentium posui te ) ante Deum , cui credidit , qui vivificat mortuos , et vocat ea quae non sunt , tamquam ea quae sunt :
በከመ አምነ አብርሃም አበ ኵልነ ዘይቤሎ እግዚአብሔር «እሬስየከ አባሆሙ ለብዙኃን አሕዛብ » እለ የአምኑ በእግዚአብሔር ዘያነሥኦሙ ለምዉታን ወይሬስዮሙ ለእለ ኢሀለዉ ከመ ዘሀለዉ ።
As it is written, “I have made you a father of many nations.” This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.
4:18 ⧉ ⤴︎ ὃς παρ’ ἐλπίδα ἐπ’ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν κατὰ τὸ εἰρημένον , οὕτως ἔσται τὸ σπέρμα σου ·
qui contra spem in spem credidit , ut fieret pater multarum gentium secundum quod dictum est ei : Sic erit semen tuum .
ወተአመነ አብርሃም ከመ ይከውን አባሆሙ ለብዙኃን አሕዛብ ከመ አሰፈዎ እግዚአብሔር ወይቤሎ ከማሁ ይከውን ዘርዕከ ።
Against hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, “So will your offspring be.”
4:19 ⧉ ⤴︎ καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα νενεκρωμένον , ἑκατονταετής που ὑπάρχων , καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας ·
Et non infirmatus est fide , nec consideravit corpus suum emortuum , cum jam fere centum esset annorum , et emortuam vulvam Sarae .
ወተአመነ አብርሃም ወኢናፈቀ እንዘ ይሬኢ ርእሶ ከመ ልሂቅ ውእቱ ወከመ ነፍስተ በድን ሥጋሁ እስመ ምእት ክረምቱ ወሳራሂ ከመ ምዉት ውእቱ ማሕፀና ።
Without being weakened in faith, he didn’t consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah’s womb.
4:20 ⧉ ⤴︎ εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλ’ ἐνεδυναμώθη τῇ πίστει , δοὺς δόξαν τῷ θεῷ
In repromissione etiam Dei non haesitavit diffidentia , sed confortatus est fide , dans gloriam Deo :
ወኢናፈቀ ፥ ወኢቀብጸ በዘአሰፈዎ እግዚአብሔር ።
Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God,
4:21 ⧉ ⤴︎ καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι .
plenissime sciens , quia quaecumque promisit , potens est et facere .
ወተአመነ በኵሉ ልቡ ከመ ይክል ገቢረ ሎቱ እግዚአብሔር ወአእኰቶ ።
and being fully assured that what he had promised, he was also able to perform.
4:22 ⧉ ⤴︎ διὸ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην .
Ideo et reputatum est illi ad justitiam .
ወእንበይነዝ ጽድቀ ኮኖ ።
Therefore it also was “credited to him for righteousness.”
4:23 ⧉ ⤴︎ οὐκ ἐγράφη δὲ δι’ αὐτὸν μόνον ὅτι ἐλογίσθη αὐτῷ ,
Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam :
ወአኮ እንበይነ ባሕቲቱ ዘተጽሕፈ ዝንቱ ።
Now it was not written that it was accounted to him for his sake alone,
4:24 ⧉ ⤴︎ ἀλλὰ καὶ δι’ ἡμᾶς οἷς μέλλει λογίζεσθαι , τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν ,
sed et propter nos , quibus reputabitur credentibus in eum , qui suscitavit Jesum Christum Dominum nostrum a mortuis ,
አኮኑ በእንቲኣነሂ እለ አመነ በዘአንሥኦ ለእግዚእነ እምዉታን ።
but for our sake also, to whom it will be accounted, who believe in him who raised Jesus our Lord from the dead,
4:25 ⧉ ⤴︎ ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν .
qui traditus est propter delicta nostra , et resurrexit propter justificationem nostram .
ዘተሰቅለ በእንተ ኀጢአትነ ወተንሥአ ከመ ያንሥአነ ወከመ ያጽድቀነ ።
who was delivered up for our trespasses, and was raised for our justification.