Romans 4 Parallel Bible Translations

Romans 4 ▼
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1 What then shall we say that Abraham, our forefather, has discovered? What then shall we say was gained by Abraham, our forefather according to the flesh? What shall we say then that Abraham our father, as pertaining to the flesh, hath found? What then shall we say that Abraham, our forefather according to the flesh, has found? What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter?
2 If Abraham was indeed justified by works, he had 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. For if Abraham were justified by works, he hath <i>whereof</i> to glory; 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 God, and it was credited to him as righteousness.” For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. For what does the Scripture say? “ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.” What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
4 Now the wages of the worker are not credited as a gift, but as an obligation. Now to the one who works, his wages are not counted as a gift but as his due. Now to him that worketh is the reward not reckoned of grace, but of debt. Now to the one who works, the wages are not credited as a favor, but as what is due. Now to the one who works, wages are not credited as a gift but as an obligation.
5 However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited 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 David speaks likewise of the blessedness of the man 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: Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, just as David also speaks of the blessing of the person to whom God credits 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 are they whose lawless acts are forgiven, whose sins are covered. “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; <i>Saying</i>, Blessed <i>are</i> they whose iniquities are forgiven, and whose sins are covered. “BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED. “Blessed are those whose transgressions are forgiven, whose sins are covered.
8 Blessed is the man whose sin the Lord will never count against him.” blessed is the man against whom the Lord will not count his sin.” Blessed <i>is</i> the man to whom the Lord will not impute sin. “BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT TAKE INTO ACCOUNT.” Blessed is the one whose sin the Lord will never count against them.”
9 Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him 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. <i>Cometh</i> this blessedness then upon the circumcision <i>only</i>, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. Is this blessing then on the circumcised, or on the uncircumcised also? For we say, “FAITH WAS CREDITED 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 In what context was it credited? Was it after his circumcision, or before? It was not after, but before. 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. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. How then was it credited? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before!
11 And he received the sign of circumcision as 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 are not circumcised, in order that righteousness might 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 the sign of circumcision, a seal of the righteousness of the faith which <i>he had yet</i> 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 received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, 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 he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham 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 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 <i>he had</i> being <i>yet</i> uncircumcised. and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised. 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 and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by 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. For the promise, that he should be the heir of the world, <i>was</i> not to Abraham, or to his seed, through the law, but through the righteousness of faith. For the promise to Abraham or to his descendants that he would be heir of the world was not 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 For if those who live by the law are heirs, faith is useless and the promise is worthless, 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 they which are of the law <i>be</i> heirs, faith is made void, and the promise made of none effect: For if those who are of the Law are heirs, then faith is made void and the promise is nullified; For if those who depend on the law are heirs, faith means nothing and the promise is worthless,
15 because the law brings wrath. And where there is no law, there is no transgression. For the law brings wrath, but where there is no law there is no transgression. Because the law worketh wrath: for where no law is, <i>there is</i> no transgression. for the Law brings about wrath, but where there is no law, there also is no violation. because the law brings wrath. And where there is no law there is no transgression.
16 Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring— not only to those who are of the law, but also to those who are of the faith of Abraham. He is the 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 <i>it is</i> of faith, that <i>it might be</i> 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, For this reason <i>it is</i> by faith, in order that <i>it may be</i> in accordance with grace, so that the promise will be guaranteed to all the descendants, 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, 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: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet 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 thee a father of many nations,) before him whom he believed, <i>even</i> God, who quickeneth the dead, and calleth those things which be not as though they were. (as it is written: “I HAVE MADE YOU A FATHER OF MANY NATIONS”) in the presence of Him whom he believed, <i>that is,</i> God, who gives life to the dead and calls into being 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 Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring 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.” 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. In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, “SO SHALL YOUR DESCENDANTS 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 weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness 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. 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: Without becoming weak in faith he contemplated his own body, now <i>as good as</i> dead since he was about a hundred years old, and the deadness 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 Yet he did not waver through disbelief in the promise of God, but was strengthened in his faith and gave 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, He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving 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 persuaded that God was able to do what He had promised. fully convinced that God was able to do what he had promised. And being fully persuaded that, what he had promised, he was able also to perform. and being fully assured that what <i>God</i> had promised, He was able also to perform. being fully persuaded that God had power to do what he had promised.
22 This is why “it was credited to him as righteousness.” That is why his faith was “counted to him as righteousness.” And therefore it was imputed to him for righteousness. Therefore IT WAS ALSO CREDITED TO HIM AS RIGHTEOUSNESS. This is why “it was credited to him as righteousness.”
23 Now the words “it was credited to him” were written not only for Abraham, But the words “it was counted to him” were not written for his sake alone, Now it was not written for his sake alone, that it was imputed to him; Now not for his sake only was it written that it was credited to him, The words “it was credited to him” were written not for him alone,
24 but also for us, to whom righteousness will be credited— for us 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 for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; but for our sake also, to whom it will be credited, to <i>us</i> who believe in Him who raised Jesus our Lord from the dead, 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 He was delivered over to death for our trespasses and was raised to life for our justification. who was delivered up for our trespasses and raised for our justification. Who was delivered for our offences, and was raised again for our justification. <i>He</i> who was delivered over because of our wrongdoings, and was raised because of our justification. He was delivered over to death for our sins and was raised to life for our justification.
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