Romans 4 Parallel Bible Translations

Romans 4 ▼
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1 What then shall we say that Abraham, our forefather humanly speaking, has found? [Has he obtained a favored standing?] What then shall we say was gained by Abraham, our forefather according to the flesh? What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter?
2 For if Abraham was justified [that is, acquitted from the guilt of his sins] by works [those things he did that were good], he has something to boast about, but not before God. For if Abraham was justified by works, he has something to boast about, but not before God. If, in fact, Abraham was justified by works, he had something to boast about—but not before God.
3 For what does the Scripture say? “ABRAHAM BELIEVED IN (trusted, relied on) GOD, AND IT WAS CREDITED TO HIS ACCOUNT AS RIGHTEOUSNESS (right living, right standing with God).” For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
4 Now to a laborer, his wages are not credited as a favor or a gift, but as an obligation [something owed to him]. Now to the one who works, his wages are not counted as a gift but as his due. Now to the one who works, wages are not credited as a gift but as an obligation.
5 But to the one who does not work [that is, the one who does not try to earn his salvation by doing good], but believes and completely trusts in Him who justifies the ungodly, his faith is credited to him as righteousness (right standing with God). And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.
6 And in this same way David speaks of the blessing on the one to whom God credits righteousness apart from works: just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:
7 “BLESSED and HAPPY and FAVORED ARE THOSE WHOSE LAWLESS ACTS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED UP and COMPLETELY BURIED. “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; “Blessed are those whose transgressions are forgiven, whose sins are covered.
8 “BLESSED and HAPPY and FAVORED IS THE MAN WHOSE SIN THE LORD WILL NOT TAKE INTO ACCOUNT nor CHARGE AGAINST HIM.” blessed is the man against whom the Lord will not count his sin.” Blessed is the one whose sin the Lord will never count against them.”
9 Is this blessing only for the circumcised, or also for the uncircumcised? For we say, “FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS.” 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 blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness.
10 How then was it credited [to him]? Was it after he had been circumcised, or before? Not after, but while [he was] uncircumcised. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before!
11 He received the sign of circumcision, a seal or confirmation of the righteousness which he had by faith while [he was still] uncircumcised—this was so that he would be the [spiritual] father of all who believe without being circumcised—so that righteousness would be credited to them, He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them.
12 and [that he would be] the [spiritual] father of those circumcised who are not only circumcised, but who also walk in the steps of the faith of our father Abraham which he had before he was circumcised. and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.
13 For the promise to Abraham or to his descendants that he would be heir of the world was not through [observing the requirements of] the Law, but through the righteousness of faith. For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith.
14 If those who are [followers] of the Law are [the true] heirs [of Abraham], then faith [leading to salvation] is of no effect and void, and the promise [of God] is nullified. For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. For if those who depend on the law are heirs, faith means nothing and the promise is worthless,
15 For the Law results in [God’s] wrath [against sin], but where there is no law, there is no violation [of it either]. For the law brings wrath, but where there is no law there is no transgression. because the law brings wrath. And where there is no law there is no transgression.
16 Therefore, [inheriting] the promise depends entirely on faith [that is, confident trust in the unseen God], in order that it may be given as an act of grace [His unmerited favor and mercy], so that the promise will be [legally] guaranteed to all the descendants [of Abraham]—not only for those [Jewish believers] who keep the Law, but also for those [Gentile believers] who share the faith of Abraham, who is the [spiritual] father of us all— That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all.
17 (as it is written [in Scripture], “I HAVE MADE YOU A FATHER OF MANY NATIONS”) in the sight of Him in whom he believed, that is, God who gives life to the dead and calls into being that which does not exist. as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not.
18 In hope against hope Abraham believed that he would become a father of many nations, as he had been promised [by God]: “SO [numberless] SHALL YOUR DESCENDANTS BE.” In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.”
19 Without becoming weak in faith he considered his own body, now as good as dead [for producing children] since he was about a hundred years old, and [he considered] the deadness of Sarah’s womb. He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead.
20 But he did not doubt or waver in unbelief concerning the promise of God, but he grew strong and empowered by faith, giving glory to God, No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God,
21 being fully convinced that God had the power to do what He had promised. fully convinced that God was able to do what he had promised. being fully persuaded that God had power to do what he had promised.
22 Therefore his faith WAS CREDITED TO HIM AS RIGHTEOUSNESS (right standing with God). That is why his faith was “counted to him as righteousness.” This is why “it was credited to him as righteousness.”
23 Now not for his sake alone was it written that it was credited to him, But the words “it was counted to him” were not written for his sake alone, The words “it was credited to him” were written not for him alone,
24 but for our sake also—to whom righteousness will be credited, as those who believe in Him who raised Jesus our Lord from the dead— but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead.
25 who was betrayed and crucified because of our sins, and was raised [from the dead] because of our justification [our acquittal—absolving us of all sin before God]. who was delivered up for our trespasses and raised for our justification. He was delivered over to death for our sins and was raised to life for our justification.
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