Romans 4:9 Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham's faith was credited to him as righteousness. Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? Well, we have been saying that Abraham was counted as righteous by God because of his faith. Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. Is this blessing then on the circumcised, or on the uncircumcised also? For we say, "FAITH WAS CREDITED TO ABRAHAM 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. Is this blessing only for the circumcised, then? Or is it also for the uncircumcised? For we say, Faith was credited to Abraham for righteousness. Now does this blessedness come to the circumcised alone, or also to the uncircumcised? For we say, "Abraham's faith was credited to him as righteousness." Is this blessedness then for the circumcision or also for the uncircumcision? For we say, "faith was credited to Abraham as righteousness." Is this blessing therefore on the circumcision or on the uncircumcision? For we say “His faith was accounted to Abraham for righteousness.” Are only the circumcised people blessed, or are uncircumcised people blessed as well? We say, "Abraham's faith was regarded as God's approval of him." Is this blessedness, therefore, only upon the circumcision or also upon the uncircumcision? for we say that faith was reckoned to Abraham as righteousness. Comes this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. Comes this blessedness then on the circumcision only, or on the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness. This blessedness then, doth it remain in the circumcision only, or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice. Does this blessedness then rest on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness. Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for 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. This declaration of blessedness, then, does it come simply to the circumcised, or to the uncircumcised as well? For Abraham's faith--so we affirm--was placed to his credit as righteousness. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. Is this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness? Romakëve 4:9 ﺭﻭﻣﻴﺔ 4:9 ՀՌՈՄԷԱՑԻՆԵՐԻՆ 4:9 Romanoetara. 4:9 D Roemer 4:9 Римляни 4:9 羅 馬 書 4:9 如 此 看 来 ， 这 福 是 单 加 给 那 受 割 礼 的 人 麽 ？ 不 也 是 加 给 那 未 受 割 礼 的 人 麽 ？ 因 我 们 所 说 ， 亚 伯 拉 罕 的 信 ， 就 算 为 他 的 义 ， 既然如此，這福份到底是只賜給那些受割禮的人，還是也賜給那些沒有受割禮的人呢？我們說：「亞伯拉罕因著信，就被算為義了。」 既然如此，这福份到底是只赐给那些受割礼的人，还是也赐给那些没有受割礼的人呢？我们说：“亚伯拉罕因着信，就被算为义了。” 如此看來，這福是單加給那受割禮的人嗎？不也是加給那未受割禮的人嗎？因我們所說，亞伯拉罕的信就算為他的義。 如此看来，这福是单加给那受割礼的人吗？不也是加给那未受割礼的人吗？因我们所说，亚伯拉罕的信就算为他的义。 Poslanica Rimljanima 4:9 Římanům 4:9 Romerne 4:9 Romeinen 4:9 ΠΡΟΣ ΡΩΜΑΙΟΥΣ 4:9 ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομήν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; Λέγομεν γὰρ ὅτι Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ ὅτι ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ, ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομήν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γὰρ ὅτι Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν λέγομεν γάρ ὅτι Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην ο μακαρισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ ελογισθη τω αβρααμ η πιστις εις δικαιοσυνην ο μακαρισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ ελογισθη τω αβρααμ η πιστις εις δικαιοσυνην ο μακαρισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ οτι ελογισθη τω αβρααμ η πιστις εις δικαιοσυνην ο μακαρισμος ουν ουτος επι την περιτομην, η και επι την ακροβυστιαν; λεγομεν γαρ οτι Ελογισθη τω Αβρααμ η πιστις εις δικαιοσυνην. ο μακαρισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ οτι ελογισθη τω αβρααμ η πιστις εις δικαιοσυνην ο μακαρισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ ελογισθη τω αβρααμ η πιστις εις δικαιοσυνην ho makarismos oun houtos epi tēn peritomēn ē kai epi tēn akrobystian? legomen gar Elogisthē tō Abraam hē pistis eis dikaiosynēn. ho makarismos oun houtos epi ten peritomen e kai epi ten akrobystian? legomen gar Elogisthe to Abraam he pistis eis dikaiosynen. ho makarismos oun houtos epi tēn peritomēn ē kai epi tēn akrobystian? legomen gar Elogisthē tō Abraam hē pistis eis dikaiosynēn. ho makarismos oun houtos epi ten peritomen e kai epi ten akrobystian? legomen gar Elogisthe to Abraam he pistis eis dikaiosynen. o makarismos oun outos epi tēn peritomēn ē kai epi tēn akrobustian legomen gar elogisthē tō abraam ē pistis eis dikaiosunēn o makarismos oun outos epi tEn peritomEn E kai epi tEn akrobustian legomen gar elogisthE tO abraam E pistis eis dikaiosunEn o makarismos oun outos epi tēn peritomēn ē kai epi tēn akrobustian legomen gar oti elogisthē tō abraam ē pistis eis dikaiosunēn o makarismos oun outos epi tEn peritomEn E kai epi tEn akrobustian legomen gar oti elogisthE tO abraam E pistis eis dikaiosunEn o makarismos oun outos epi tēn peritomēn ē kai epi tēn akrobustian legomen gar oti elogisthē tō abraam ē pistis eis dikaiosunēn o makarismos oun outos epi tEn peritomEn E kai epi tEn akrobustian legomen gar oti elogisthE tO abraam E pistis eis dikaiosunEn o makarismos oun outos epi tēn peritomēn ē kai epi tēn akrobustian legomen gar oti elogisthē tō abraam ē pistis eis dikaiosunēn o makarismos oun outos epi tEn peritomEn E kai epi tEn akrobustian legomen gar oti elogisthE tO abraam E pistis eis dikaiosunEn o makarismos oun outos epi tēn peritomēn ē kai epi tēn akrobustian legomen gar elogisthē tō abraam ē pistis eis dikaiosunēn o makarismos oun outos epi tEn peritomEn E kai epi tEn akrobustian legomen gar elogisthE tO abraam E pistis eis dikaiosunEn o makarismos oun outos epi tēn peritomēn ē kai epi tēn akrobustian legomen gar elogisthē tō abraam ē pistis eis dikaiosunēn o makarismos oun outos epi tEn peritomEn E kai epi tEn akrobustian legomen gar elogisthE tO abraam E pistis eis dikaiosunEn Rómaiakhoz 4:9 Al la romanoj 4:9 Kirje roomalaisille 4:9 Romains 4:9 Ce bonheur n'est-il que pour les circoncis, ou est-il également pour les incirconcis? Car nous disons que la foi fut imputée à justice à Abraham. Cette déclaration donc de la béatitude, est-elle [seulement] pour la Circoncision, ou aussi pour le Prépuce? car nous disons que la foi a été imputée à Abraham à justice. Roemer 4:9 Nun diese Seligkeit, geht sie über die Beschnittenen oder auch über die Unbeschnittenen? Wir müssen ja sagen, daß Abraham sei sein Glaube zur Gerechtigkeit gerechnet. Nun diese Seligpreisung geht sie auf die Beschnittenen oder auch auf die Unbeschnittenen? Wir gehen ja aus von dem Satze: der Glaube wurde dem Abraham zur Gerechtigkeit gerechnet. Romani 4:9 Ora dunque, questa beatitudine cade ella sol nella circoncisione, ovvero anche nell’incirconcisine? poichè noi diciamo che la fede fu imputata ad Abrahamo a giustizia. ROMA 4:9 Romans 4:9 로마서 4:9 Romanos 4:9 Romiešiem 4:9 Laiðkas romieèiams 4:9 Romans 4:9 Romerne 4:9 Romanos 4:9 ¿Es, pues, esta bendición sólo para los circuncisos, o también para los incircuncisos? Porque decimos: A ABRAHAM, LA FE LE FUE CONTADA POR JUSTICIA. ¿Es, pues, esta bendición sólo para los circuncisos, o también para los incircuncisos? Porque decimos: "A ABRAHAM, LA FE LE FUE CONTADA POR JUSTICIA." ¿Es, pues, esta bienaventuranza solamente para los de la circuncisión, o también para los de la incircuncisión? Porque decimos que a Abraham le fue contada la fe por justicia. ¿Es pues esta bienaventuranza solamente en la circuncisión ó también en la incircuncisión? porque decimos que á Abraham fué contada la fe por justicia. ¿Es pues esta bienaventuranza solamente en la circuncisión o también en la incircuncisión? Porque decimos que a Abraham le fue contada la fe por justicia. Romanos 4:9 Vem, pois, esta bem-aventurança sobre a circuncisão somente, ou também sobre a incircuncisão? Porque dizemos: A Abraão foi imputada a fé como justiça. Romani 4:9 К Римлянам 4:9 Блаженство сие [относится] к обрезанию, или к необрезанию? Мы говорим, что Аврааму вера вменилась в праведность. Romans 4:9 Romabrevet 4:9 Warumi 4:9 Mga Taga-Roma 4:9 โรม 4:9 Romalılar 4:9 Римляни 4:9 Romans 4:9 Roâ-ma 4:9 |
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