Abraham believed God
What should we say then that Abraham our father found, as far as the flesh goes? Because if Abraham was justified by works, he has something to boast about — but not before God. For what does the scripture say? Abraham believed God, and it was counted to him as righteousness. Now to the man who works, the wage isn't counted as a gift but as a debt. But to the man who doesn't work, but believes in the one who justifies the ungodly, his faith is counted as righteousness. David says the same thing about the blessedness of the man to whom God credits righteousness apart from works: Blessed are those whose wrongs are forgiven, and whose sins are covered. Blessed is the man the Lord will not charge with sin. Does this blessedness come on the circumcised only, or on the uncircumcised as well? Because we say that faith was credited to Abraham as righteousness. How was it credited, then? While he was circumcised, or uncircumcised? Not while he was circumcised, but uncircumcised. And he received the sign of circumcision as a seal of the righteousness he had by faith while he was still uncircumcised. So he is the father of all who believe without being circumcised, so that righteousness could be credited to them as well. And he is the father of the circumcised — not only of those who are circumcised, but of those who also walk in the steps of the faith our father Abraham had while he was still uncircumcised.
So what'll we say that Abraham our father, as concerning the flesh, has found? Because if Abraham was made right by works, he's got something to boast about, but not in front of God. Because what does the scripture say? Abraham believed God, and it was counted to him for righteousness. Now to the one who works, the reward isn't counted of grace but of debt. But to the one who doesn't work but believes in the one who makes right the ungodly, his faith is counted for righteousness. The way David describes the blessedness of the man who God counts righteousness to without works too: Blessed are the ones whose wrongdoings are forgiven and whose sins are covered. Blessed is the man the Lord won't count sin to. Does this blessedness come then on the circumcision only, or on the uncircumcision too? Because we say that faith was counted to Abraham for righteousness. How was it counted then? When he was in circumcision or in uncircumcision? Not in circumcision but in uncircumcision. And he got the sign of circumcision, a seal of the righteousness of the faith he had while still uncircumcised — so he could be the father of all who believe though they aren't circumcised, so righteousness could be counted to them too. And the father of circumcision to the ones who aren't of the circumcision only, but who walk too in the steps of the faith of our father Abraham, that he had while still uncircumcised.
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.
What should we say then that Abraham our father found, as far as the flesh goes?
So what'll we say that Abraham our father, as concerning the flesh, has found?
What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
Because if Abraham was justified by works, he has something to boast about — but not before God.
Because if Abraham was made right by works, he's got something to boast about, but not in front of God.
For if Abraham were justified by works, he hath whereof to glory; but not before God.
For what does the scripture say? Abraham believed God, and it was counted to him as righteousness.
Because what does the scripture say? Abraham believed God, and it was counted to him for righteousness.
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Now to the man who works, the wage isn't counted as a gift but as a debt.
Now to the one who works, the reward isn't counted of grace but of debt.
Now to him that worketh is the reward not reckoned of grace, but of debt.
But to the man who doesn't work, but believes in the one who justifies the ungodly, his faith is counted as righteousness.
But to the one who doesn't work but believes in the one who makes right the ungodly, his faith is counted for righteousness.
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
David says the same thing about the blessedness of the man to whom God credits righteousness apart from works:
The way David describes the blessedness of the man who God counts righteousness to without works too:
Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
Blessed are those whose wrongs are forgiven, and whose sins are covered.
Blessed are the ones whose wrongdoings are forgiven and whose sins are covered.
Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Blessed is the man the Lord will not charge with sin.
Blessed is the man the Lord won't count sin to.
Blessed is the man to whom the Lord will not impute sin.
Does this blessedness come on the circumcised only, or on the uncircumcised as well? Because we say that faith was credited to Abraham as righteousness.
Does this blessedness come then on the circumcision only, or on the uncircumcision too? Because we say that faith was counted to Abraham 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.
How was it credited, then? While he was circumcised, or uncircumcised? Not while he was circumcised, but uncircumcised.
How was it counted then? When he was in circumcision or in uncircumcision? Not in circumcision but in uncircumcision.
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 as a seal of the righteousness he had by faith while he was still uncircumcised. So he is the father of all who believe without being circumcised, so that righteousness could be credited to them as well.
And he got the sign of circumcision, a seal of the righteousness of the faith he had while still uncircumcised — so he could be the father of all who believe though they aren't circumcised, so righteousness could be counted to them too.
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 he is the father of the circumcised — not only of those who are circumcised, but of those who also walk in the steps of the faith our father Abraham had while he was still uncircumcised.
And the father of circumcision to the ones who aren't of the circumcision only, but who walk too in the steps of the faith of our father Abraham, that he had while still uncircumcised.
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.
The promise through faith
Because the promise that he would be heir of the world didn't come to Abraham or his offspring through the law, but through the righteousness of faith. For if those who are of the law are the heirs, then faith is emptied out and the promise is cancelled. Because the law brings anger. And where there is no law, there is no breaking of it. So it is by faith, so that it might be by grace, and so the promise might be certain to all the offspring — not only to those who are of the law, but also to those who are 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. He is our father in God’s presence — the God he believed in, who gives life to the dead and calls things that are not as though they were. Against all hope, he believed in hope, so that he became the father of many nations, according to what was said: So will your offspring be. And he wasn't weak in faith. He didn't live on his own body, as good as dead, since he was about a hundred years old, or on the deadness of Sarah's womb. He didn't waver at the promise of God through unbelief, but was made strong in faith, giving glory to God, fully persuaded that what God had promised, he was able to do. And that is why it was credited to him as righteousness. Now it wasn't written for his sake alone that it was credited to him, but for us as well, to whom it will be credited — us who believe in the one who raised up Jesus our Lord from the dead. He was handed over for our offences, and raised again for our justification.
Because the promise that he should be the heir of the world wasn't to Abraham or to his offspring through the teaching, but through the righteousness of faith. Because if the ones of the teaching are heirs, faith is made empty and the promise made of no effect. Because the teaching works anger. Because where there's no teaching, there's no breaking it. So it's of faith, so it could be by grace — so the promise could be sure to all the offspring, not to the one of the teaching only, but to the one of the faith of Abraham too, who's the father of us all. (As it's written: I've made you a father of plenty of nations.) In front of him who he believed, God, who makes alive the dead and calls the things that aren't as though they were. Who against hope believed in hope, so he could turn into the father of plenty of nations, the way it was spoken: That's how your offspring will be. And he wasn't weak in faith and didn't think about his own body, now as good as dead, being about a hundred years old, or yet the deadness of Sarah's womb. He didn't waver at the promise of God through unbelief, but was strong in faith, giving glory to God. And being fully sure that what he'd promised he was able to carry out too. So it was counted to him for righteousness. Now it wasn't written for his sake alone that it was counted to him, but for us too, who it'll be counted to, if we believe in the one who raised up Jesus our Lord from the dead. Who was handed over for the wrongs we did and was raised again for our being made right.
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 Sarah’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.
Because the promise that he would be heir of the world didn't come to Abraham or his offspring through the law, but through the righteousness of faith.
Because the promise that he should be the heir of the world wasn't to Abraham or to his offspring through the teaching, 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.
For if those who are of the law are the heirs, then faith is emptied out and the promise is cancelled.
Because if the ones of the teaching are heirs, faith is made empty and the promise made of no effect.
For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
Because the law brings anger. And where there is no law, there is no breaking of it.
Because the teaching works anger. Because where there's no teaching, there's no breaking it.
Because the law worketh wrath: for where no law is, there is no transgression.
So it is by faith, so that it might be by grace, and so the promise might be certain to all the offspring — not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all.
So it's of faith, so it could be by grace — so the promise could be sure to all the offspring, not to the one of the teaching only, but to the one of the faith of Abraham too, who's the father of us all.
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 you a father of many nations. He is our father in God’s presence — the God he believed in, who gives life to the dead and calls things that are not as though they were.
(As it's written: I've made you a father of plenty of nations.) In front of him who he believed, God, who makes alive the dead and calls the things that aren't as though they were.
(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.
Against all hope, he believed in hope, so that he became the father of many nations, according to what was said: So will your offspring be.
Who against hope believed in hope, so he could turn into the father of plenty of nations, the way it was spoken: That's how your offspring will be.
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 he wasn't weak in faith. He didn't live on his own body, as good as dead, since he was about a hundred years old, or on the deadness of Sarah's womb.
And he wasn't weak in faith and didn't think about his own body, now as good as dead, being about a hundred years old, or yet the deadness of Sarah's womb.
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:
He didn't waver at the promise of God through unbelief, but was made strong in faith, giving glory to God,
He didn't waver at the promise of God through unbelief, but was strong in faith, giving glory to God.
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
fully persuaded that what God had promised, he was able to do.
And being fully sure that what he'd promised he was able to carry out too.
And being fully persuaded that, what he had promised, he was able also to perform.
And that is why it was credited to him as righteousness.
So it was counted to him for righteousness.
And therefore it was imputed to him for righteousness.
Now it wasn't written for his sake alone that it was credited to him,
Now it wasn't written for his sake alone that it was counted to him,
Now it was not written for his sake alone, that it was imputed to him;
but for us as well, to whom it will be credited — us who believe in the one who raised up Jesus our Lord from the dead.
but for us too, who it'll be counted to, if we believe in the one who raised up Jesus our Lord from the dead.
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
He was handed over for our offences, and raised again for our justification.
Who was handed over for the wrongs we did and was raised again for our being made right.
Who was delivered for our offences, and was raised again for our justification.