Romans 4

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

What shall we then say that Abraham our father, as pertaining to the flesh, hath found?

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

For if Abraham were justified by works, he hath something to glory about; but not before God.

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

For what saith the scripture? Abraham believed God, and it was counted 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 is the reward not reckoned of grace, but of 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 that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

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

Even as David also describeth the blessedness of the man, to whom God imputeth righteousness apart from works,

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

Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

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 not 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.

Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned 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 reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

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, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they are not circumcised; that righteousness might be imputed to them also:

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 to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet 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 the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through 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 is made void, and the promise made of no effect:

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

Because the law worketh wrath: for where no law is, there is no 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 of faith, that it might be by grace; to the end the promise might be sure to all the seed; 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,

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, I have made thee a father of many nations, ) before him whom he believed, even God, who giveth life to the dead, and calleth those things which are not as though they were.

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 against hope believed with hope, that he should become the father of many nations, according to that which was spoken, 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 being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet 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

He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

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

And being fully persuaded 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 alone, 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 for us also, to whom it shall be imputed, if we believe on him that raised 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 for our offences, and raised again for our justification.