Parallel Bible results for "romans 4"

Romans 4

The Bible in Basic English BBE

1 What, then, may we say that Abraham, our father after the flesh, has got?

2 For if Abraham got righteousness by works, he has reason for pride; but not before God.

3 But what does it say in the holy Writings? And Abraham had faith in God, and it was put to his account as righteousness.

4 Now, the reward is credited to him who does works, not as of grace but as a debt.

5 But to him who without working has faith in him who gives righteousness to the evil-doer, his faith is put to his account as righteousness.

6 As David says that there is a blessing on the man to whose account God puts righteousness without works, saying,

7 Happy are those who have forgiveness for their wrongdoing, and whose sins are covered.

8 Happy is the man against whom no sin is recorded by the Lord.

9 Is this blessing, then, for the circumcision only, or in the same way for those who have not circumcision? for we say that the faith of Abraham was put to his account as righteousness.

10 How, then, was it judged? when he had circumcision, or when he had it not? Not when he had it, but when he did not have it:

11 And he was given the sign of circumcision as a witness of the faith which he had before he underwent circumcision: so that he might be the father of all those who have faith, though they have not circumcision, and so that righteousness might be put to their account;

12 And the father of circumcision to those who not only are of the circumcision, but who keep to the way of that faith which our father Abraham had before he underwent circumcision.

13 For God's word, that the earth would be his heritage, was given to Abraham, not through the law, but through the righteousness of faith.

14 For if they who are of the law are the people who get the heritage, then faith is made of no use, and the word of God has no power;

15 For the outcome of the law is wrath; but where there is no law it will not be broken.

16 For this reason it is of faith, so that it may be through grace; and so that the word of God may be certain to all the seed; not only to that which is of the law, but to that which is of the faith of Abraham, who is the father of us all,

17 (As it is said in the holy Writings, I have made you a father of a number of nations) before him in whom he had faith, that is, God, who gives life to the dead, and to whom the things which are not are as if they were.

18 Who without reason for hope, in faith went on hoping, so that he became the father of a number of nations, as it had been said, So will your seed be.

19 And not being feeble in faith though his body seemed to him little better than dead (he being about a hundred years old) and Sarah was no longer able to have children:

20 Still, he did not give up faith in the undertaking of God, but was made strong by faith, giving glory to God,

21 And being certain that God was able to keep his word.

22 For which reason it was put to his account as righteousness.

23 Now, it was not because of him only that this was said,

24 But for us in addition, to whose account it will be put, if we have faith in him who made Jesus our Lord come back again from the dead,

25 Who was put to death for our evil-doing, and came to life again so that we might have righteousness.

Orthodox Jewish Bible OJB

1 What then shall we say about the one who according to the basar (flesh) is Avraham Avinu? What did he find to be the case?

2 For if Avraham Avinu was accounted to be YITZDAK IM HASHEM and acquitted before Hashem on the basis of ma’asim tovim (Works), he has something to boast about. But not before Hashem!

3 For what does the Torah say? Avraham Avinu had emunah (faith) in Hashem V’YACHSHEVEH-HA LO TZEDAKAH ("and it was accounted, credited, reckoned imputed to him for righteousness" Gen 15:6.)

4 Now to him who works, the loin (wages, batzalon [remuneration]) is not credited to one’s account as a favor or gift of chesed but as a choiv (debt).

5 But to the man who does not "work" but has emunah and bitachon in the One who takes the impious man lacking chasidus and accounts him to be YITZDAK IM HASHEM (justified with G-d), such a man who does not "work " but has emunah (faith), such emunah is credited to him for TZEDAKAH ("righteousness" BERESHIS 15:6).

6 As also Dovid HaMelech speaks of the me’ushar (blessedness) of the person whom Hashem reckons to be YITZDAK IM HASHEM (justified with G-d) without dependence on [zechusearning] ma’asim (works) [T.N. with merit (zechus) viewed as "pay" earned for "work" rendered?see Ro 4:4]:

7 "Ashrey (blessed, happy) are those whose lawless deeds have been forgiven, and whose sins have been covered over;

8 ASHREY ADAM LO YAKHSHOV HASHEM LO AVON. Blessed, happy is the one whose sin Hashem will by no means count." (Ps 32:1-2).

9 This me’ushar (blessedness), then, does it come on those of the bris milah (the circumcised) or also on those without the bris milah (the uncircumcised)? For we say, emunah "was counted, reckoned, credited" to Avraham Avinu for TZEDAKAH ("righteousness" BERESHIS 15:6).

10 When then was it "reckoned"? When Avraham Avinu had the bris milah and was in the state of circumcision? Or when Avraham Avinu did not have the bris milah and was in the state of uncircumcision?

11 Not in circumcision, but in uncircumcision! And he received the ot (sign or distinguishing mark) of the milah (circumcision) as a chotam (seal) of the Tzidkat HaEmunah (the Righteousness of Faith) which he had in his uncircumcision, in order that he might be father of all who believe through uncircumcision, that to be YITZDAK IM HASHEM might be reckoned, counted to them as well,

12 And in order that he might be Av (Father) to the Nimolim (Circumcised ones), to those who are not only HaNimolim but also who follow in the footsteps of the emunah of Avraham Avinu, which he had in [his] uncircumcision.

13 For the havtachah (promise) to Avraham Avinu and his zera (seed), that he should be Yoresh HaOlam (Heir of the World), did not come through the context of law but through the Tzidkat HaEmunah (the Righteousness of Faith).

14 For if the salvation-byworks legalists are yoreshim (heirs), emunah (faith) is rendered invalid and the havtachah (the promise) is annulled,

15 for the Torah brings about the Charon Af Hashem (Ro 1:18; 3:20; SHEMOT 32:8-10), and where there is no Torah there is no peysha (transgression, rebellion, violation of the Law).

16 For this reason the havtachah (promise) is of emunah (faith), in order that it might be in accordance with unmerited Chen v’Chesed Hashem, that the havtachah might be certain to all the zera (seed), not to him who is of the Torah only, but also to bnei emunat Avraham (the sons of the faith of Avraham Avinu, to those who are of the faith of Abraham). Avraham Avinu is the father of us all,

17 as it is written, AV HAMON GOYIM N’TATICHA ("I have made you father of many nations" BERESHIS 17:5). This was in the sight of Hashem in whom "he believed," G-d who gives Chayyim to the Mesim and calls things which have no existence into existence.

18 Against tikvah (hope), in tikvah "he believed," in order that he might become AV HAMON GOYIM ("father of many nations" BERESHIS 17:5) in accordance with what had been said, "So shall your ZERA ("seed’) be" BERESHIS 15:5.

19 Without weakening in emunah (in personal faith, bitachon, trust) he contemplated his own body, now as good as dead vi-bahlt (since) he was about one hundred years old, and also the deadness of Sarah’s womb.

20 He did not, in disbelief, doubt the havtachah of Hashem (the promise of G-d), but was strengthened in emunah (faith), giving kavod (glory) to Hashem,

21 Being fully convinced that what Hashem had promised He also was able to do.

22 Therefore, V’YACHSHEVEH-HA LO TZEDAKAH ("it [his faith in G-d] was accounted, credited to him for righteousness" BERESHIS 15:6).

23 Nor was it written down for his sake alone that "it was reckoned to him,"

24 But also for us, to whom it is to be reckoned, who believe in Him who raised Yehoshua Adoneinu from the mesim (dead ones),

25 Who was handed over for PEYSHA’EINU (our transgressions, YESHAYAH 53:5) and made to stand up in his Techiyas HaMoshiach that we be YITZDAK IM HASHEM (be justified with G-d, that we have our justification, our acquittal, vindication see Ro 5:18).