Romans 4 CJB/NIV - Online Parallel Bible

 
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Complete Jewish Bible (CJB) New International Version (NIV)
1 Then what should we say Avraham, our forefather, obtained by his own efforts? 1 What then shall we say that Abraham, our forefather, discovered in this matter?
2 For if Avraham came to be considered righteous by God because of legalistic observances, then he has something to boast about. But this is not how it is before God! 2 If, in fact, Abraham was justified by works, he had something to boast about--but not before God.
3 For what does the Tanakh say? "Avraham put his trust in God, and it was credited to his account as righteousness."p 3 What does the Scripture say? "Abraham believed God, and it was credited to him as righteousness."
4 Now the account of someone who is working is credited not on the ground of grace but on the ground of what is owed him. 4 Now when a man works, his wages are not credited to him as a gift, but as an obligation.
5 However, in the case of one who is not working but rather is trusting in him who makes ungodly people righteous, his trust is credited to him as righteousness. 5 However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness.
6 In the same way, the blessing which David pronounces is on those whom God credits with righteousness apart from legalistic observances: 6 David says the same thing when he speaks of the blessedness of the man to whom God credits righteousness apart from works:
7 "Blessed are those whose transgressions are forgiven, whose sins are covered over; 7 "Blessed are they whose transgressions are forgiven, whose sins are covered.
8 Blessed is the man whose sin ADONAI will not reckon against his account." 8 Blessed is the man whose sin the Lord will never count against him."
9 Now is this blessing for the circumcised only? Or is it also for the uncircumcised? For we say that Avraham's trust was credited to his account as righteousness; 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.
10 but what state was he in when it was so credited - circumcision or uncircumcision? Not in circumcision, but in uncircumcision! 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before!
11 In fact, he received circumcision as a sign, as a seal of the righteousness he had been credited with on the ground of the trust he had while he was still uncircumcised. This happened so that he could be the father of every uncircumcised person who trusts and thus has righteousness credited to him, 11 And he received the sign of circumcision, 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 at the same time be the father of every circumcised person who not only has had a b'rit-milah, but also follows in the footsteps of the trust which Avraham avinu had when he was still uncircumcised. 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.
13 For the promise to Avraham and his seedr that he would inherit the world did not come through legalism but through the righteousness that trust produces. 13 It was not through 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 the heirs are produced by legalism, then trust is pointless and the promise worthless. 14 For if those who live by law are heirs, faith has no value and the promise is worthless,
15 For what law brings is punishment. But where there is no law, there is also no violation. 15 because law brings wrath. And where there is no law there is no transgression.
16 The reason the promise is based on trusting is so that it may come as God's free gift, a promise that can be relied on by all the seed, not only those who live within the framework of the Torah, but also those with the kind of trust Avraham had - Avraham avinu for all of us. 16 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 are of the faith of Abraham. He is the father of us all.
17 This accords with the Tanakh, where it says, "I have appointed you to be a father to many nations." Avraham is our father in God's sight because he trusted God as the one who gives life to the dead and calls nonexistent things into existence. 17 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 things that are not as though they were.
18 For he was past hope, yet in hope he trusted that he would indeed become a father to many nations, in keeping with what he had been told, "So many will your seed be." 18 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 His trust did not waver when he considered his own body - which was as good as dead, since he was about a hundred years old - or when he considered that Sarah's womb was dead too. 19 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 He did not by lack of trust decide against God's promises. On the contrary, by trust he was given power as he gave glory to God, 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God,
21 for he was fully convinced that what God had promised he could also accomplish. 21 being fully persuaded that God had power to do what he had promised.
22 This is why it was credited to his account as righteousness. 22 This is why "it was credited to him as righteousness."
23 But the words, "it was credited to his account . . . ," were not written for him only. 23 The words "it was credited to him" were written not for him alone,
24 They were written also for us, who will certainly have our account credited too, because we have trusted in him who raised Yeshua our Lord from the dead - 24 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 Yeshua, who was delivered over to death because of our offences and raised to life in order to make us righteous. 25 He was delivered over to death for our sins and was raised to life for our justification.