|Romans 4 - Versions
|Romans 4 Text (WEB)
- What then will we say that Abraham, our forefather, has found according to the flesh?
- For if Abraham was justified by works, he has something to boast about, but not toward God.
- For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."
- Now to him who works, the reward is not counted as grace, but as something owed.
- But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.
- Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,
- "Blessed are they whose iniquities are forgiven, whose sins are covered.
- Blessed is the man whom the Lord will by no means charge with sin."
- Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
- How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
- 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.
- 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.
- For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith.
- For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.
- For the law works wrath, for where there is no law, neither is there disobedience.
- 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 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.
- 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.
- Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be."
- 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.
- Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God,
- and being fully assured that what he had promised, he was also able to perform.
- Therefore it also was "reckoned to him for righteousness."
- Now it was not written that it was accounted to him for his sake alone,
- but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead,
- who was delivered up for our trespasses, and was raised for our justification.
|Romans 4 Text (Hebrew)
ועתה מה נאמר על אברהם אבינו מה זה השיג לפי הבשר׃
כי אם נצדק אברהם מתוך המעשים לו התהלה אך לא לפני האלהים׃
כי הכתוב מה הוא אמר והאמן אברהם ביהוה ויחשבה לו צדקה׃
הנה הפעל לא יחשב לו שכרו על פי החסד כי אם על פי החוב׃
אבל לאשר איננו פעל כי אם מאמין במצדיק את הרשע אמונתו תחשב לו לצדקה׃
כאשר גם דוד מאשר את האדם אשר האלהים יחשב לו צדקה בלא מעשים באמרו׃
אשרי נשוי פשע כסוי חטאה׃
אשרי אדם לא יחשב יהוה לו עון׃
ועתה האשור הזה העל המילה הוא אם גם על הערלה הלא אמרנו כי לאברהם נחשבה אמונתו לצדקה׃
ואין נחשבה לו אם בהיותו מהול או בעודנו ערל הן לא בהיותו מהול כי אם בערלתו׃
ואות המילה קבל לחותם צדקת האמונה אשר היתה לו בערלתו להיות לאב לכל המאמינים והם ערלים למען אף להם תחשב הצדקה׃
ולהיות לאב גם למולים אך לא לאשר הם נמולים לבד כי אם גם הלכים בעקבות האמונה שהיתה לו לאברהם בעודנו בערלתו׃
כי לא על ידי תורה באה ההבטחה לאברהם ולזרעו להיותו ירש העולם כי אם על ידי צדקת האמונה׃
כי אלו לבני התורה הירשה האמונה לריק תהיה וההבטחה בטלה׃
כי התורה מביאה קצף כי באשר אין תורה גם אין שם עברה׃
על כן מתוך אמונה למען לפי חסד למען תחיה ההבטחה קימת לכל זרעו לא לבני התורה לבדם כי גם לבני אמונת אברהם אשר הוא אב לכלנו׃
ככתוב כי אב המון גוים נתתיך והוא האמין בהביט אל אל המחיה את המתים והקורא את אשר לא היה כמו הוה׃
באשר אין תקוה קוה ויאמן למען אשר יהיה לאב המון גוים כמו שנאמר כה יהיה זרעך׃
ולא רפתה אמונתו ולא התבונן אל גופו שכבר נפוג בהיותו כבן מאת שנה ואל בלות רחם שרה׃
ולא חלק לבו בהבטחת האלהים כחסר האמונה כי אם התחזק באמונתו ויתן כבוד לאלהים׃
וידע בלבב שלם כי את אשר הבטיח גם יכל לעשותו׃
על כן גם נחשבה לו לצדקה׃
ולא לבד למענו כתובה זאת שנחשבה לו׃
כי אם גם למעננו אשר עתידה להחשב לנו המאמינים במי שהעיר את ישוע אדנינו מן המתים׃
אשר נמסר בעבור פשעינו ונעור לבעבור צדקנו׃
|Romans 4 Text (Latin)
- Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem ?
- Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.
- Quid enim dicit Scriptura ? Credidit Abraham Deo, et reputatam est illi ad justitiam.
- Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.
- Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei.
- Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus :
- Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.
- Beatus vir, cui non imputavit Dominus peccatum.
- Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio ? Dicimus enim quia reputata est Abrahæ fides ad justitiam.
- Quomodo ergo reputata est ? in circumcisione, an in præputio ? Non in circumcisione, sed in præputio.
- Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio : ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam :
- et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ.
- Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi : sed per justitiam fidei.
- Si enim qui ex lege, hæredes sunt : exinanita est fides, abolita est promissio.
- Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio.
- 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 Abrahæ, qui pater est omnium nostrum
- (sicut scriptum est : Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt :
- qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei : Sic erit semen tuum.
- Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ.
- In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo :
- plenissime sciens, quia quæcumque promisit, potens est et facere.
- Ideo et reputatum est illi ad justitiam.
- Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam :
- sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,
- qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.
|Romans 4 Text (KJV)
- What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
- For if Abraham were justified by works, he hath whereof to glory; but not before God.
- For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
- Now to him that worketh is the reward not reckoned of grace, but of debt.
- But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
- Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
- Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
- Blessed is the man to whom the Lord will not impute sin.
- Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
- How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
- 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 be not circumcised; that righteousness might be imputed unto them also:
- 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.
- 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.
- For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
- Because the law worketh wrath: for where no law is, there is no transgression.
- 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,
- (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
- Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.
- 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 Sara's womb:
- He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
- And being fully persuaded that, what he had promised, he was able also to perform.
- And therefore it was imputed to him for righteousness.
- Now it was not written for his sake alone, that it was imputed to him;
- But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
- Who was delivered for our offences, and was raised again for our justification.