Romans 4

1 What then will we say to have discovered Abraham the (ancestor *N+KO) of us according to [the] flesh?

WHAT then shall we say that Abraham our father hath obtained by the flesh?

2 If for Abraham by works was justified, he has ground of boasting but not toward God.

For if Abraham was justified by works, he hath cause for glorying; though not before God.

3 What for the Scripture says? Believed then Abraham in God, and it was reckoned to him for righteousness.

For what doth the scripture say? Abraham truly believed God, and it was imputed to him for righteousness.

4 To the [one] now working the reward not is reckoned according to grace but according to debt;

Now to him that worketh, the reward is not brought to account as a favour, but as a debt.

5 To the [one] however not working, believing however on the [One] justifying the ungodly, is reckoned the faith of him for righteousness.

But to him who doth not work, but believeth in him who justifieth the ungodly, his faith is reckoned in account for righteousness.

6 just as also David declares the blessedness of the man to whom God credits righteousness apart from works:

As David also describeth the blessedness of that man, to whom God imputeth righteousness without works,

7 Blessed [are] they of whom are forgiven the lawless deeds and of whom are covered the sins;

“Blessed are they whose unrighteousnesses are forgiven, and whose sins are covered up.

8 blessed [is] [the] man (of whom *N+kO) certainly not may reckon [the] Lord sin.

Blessed is the man to whom the Lord will in nowise impute sin.”

9 [Is] the blessing then this on the circumcision or also on the uncircumcision? We are saying for (that: *k) was credited to Abraham the faith as righteousness.

This blessedness then, is it for the circumcision, or for the uncircumcision also? for we say that faith was imputed to Abraham for righteousness.

10 How then was it credited? In circumcision being or in uncircumcision? Not in circumcision but in uncircumcision;

How then was it imputed to him? when circumcised, or while uncircumcised? Not when circumcised, but whilst uncircumcised.

11 And [the] sign he received of circumcision, a seal of the righteousness of the faith that [he had] [while] in the uncircumcision; for the to be him father of all those believing in uncircumcision, for to be credited also to them the righteousness,

And he received the sign of circumcision, as a seal of the righteousness of the faith which he had when uncircumcised: that he might be the father of all those who believe, though uncircumcised; that to them also the righteousness might be imputed:

12 and father of circumcision to those not of circumcision only but also to those walking in the steps during (the *k) uncircumcision (of the *k) faith of the father of us Abraham.

and the father of circumcision, not to those who are of the circumcision merely, but who also tread in the steps of the faith of our father Abraham, which he exercised while uncircumcised.

13 Not for through [the] Law [was] the promise to Abraham or to the descendants of him that heir he being (of the *k) world but through [the] righteousness of faith.

For not by the law came the promise to Abraham and his seed, that he should be heir of the world, but by the righteousness of faith.

14 If for those of [the] Law [are] heirs, has been made void faith and has been nullified the promise;

For if they who are of the law are heirs, faith becomes vain, and the promise is useless:

15 For law wrath brings; where (now *N+kO) no there is law, neither [is] transgression.

for the law causeth wrath: for where there is no law, neither is there transgression.

16 Therefore it [is] of faith, that [it may be] according to grace, for to be sure the promise to all the seed, not to that of the law only but also to that of [the] faith of Abraham, who is [the] father of all of us —

Therefore it is by faith, that it might be of grace; in order that the promise might be secured to all the seed; not only to that which is of the law, but to that which is of the faith of Abraham; who is the father of us all,

17 even as it has been written that A father of many nations I have made you, before whom he believed God, who is giving life to the dead and calling the [things] not [into] being as existing;

(as it is written “that I have constituted thee father of many nations,”) before God, in whom he trusted, who quickeneth the dead, and calleth things that are not as if existing.

18 who against hope in hope believed for to become him [the] father of many nations according to that spoken; So will be the offspring of you;

Who contrary to hope, in hope believed, that he should be the father of many nations, according to what was said, “So shall thy seed be.”

19 And not having become weak in the faith (not *K) he considered his own body already expired, a hundred years old about being, and the lifelessness of the womb of Sarah,

And not being weak in faith, he regarded not his own body now deadened, being about an hundred years old, nor the deadness of Sarah’s womb:

20 About however the promise of God not he did waver through unbelief, but was strengthened in faith, having given glory to God

for he disputed not against the promise of God with unbelief; but was mighty in faith, giving glory to God;

21 and having been fully assured that what He has promised able He is also to do;

and enjoyed the fullest assurance, that what he had promised, he was able also to perform.

22 Therefore also it was credited to him unto righteousness.

And therefore it was imputed to him for righteousness.

23 Not it was written now on account of him alone that it was credited to him,

Now it was not written for his sake only, that it was imputed to him;

24 but also on account of us to whom it is about to be credited, to those believing on the [One] having raised Jesus the Lord of us out from [the] dead,

but also for our sakes, to whom it will be imputed, if we believe in him who raised up Jesus our Lord from the dead;

25 who was delivered over for the trespasses of us and was raised for the justification of us.

who was delivered up for our offences, and was raised again for our justification.