1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
1 What, then, are we to say about Abraham, our human ancestor?
2 For if Abraham was justified (b)by works, he has something to boast about, but (B)not (c)before God.
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
2 For if Abraham was justified by actions, he would have had something to boast about though not before God.
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.
3 For what does the Scripture say? “(C)Abraham believed God, and it was credited to him as righteousness.”
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
3 For what does the Scripture say?Abraham believed God,and it was credited to him for righteousness.(C)(d)
3 For what does the Scripture say? "Abraham believed God, and it was credited to him as righteousness."
4 Now to him that worketh is the reward not reckoned of grace, but of debt.
4 Now to someone who works, wages are not considered a gift but an obligation.
4 Now to a laborer, his wages are not credited as a favor or a gift, but as an obligation [something owed to him].
5 But to the one who does not work, but (E)believes in Him who justifies the ungodly, his faith is credited as righteousness,
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
5 But to the one who does not work, but believes on Him who declares the ungodly to be righteous,(e)(E) his faith is credited for righteousness.
5 However, to someone who does not work, but simply believes in the one who justifies the ungodly, his faith is credited as righteousness.
6 just as David also speaks of the blessing on the man to whom God credits righteousness apart from works:
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
6 Likewise, David also speaks of the blessing of the man God credits righteousness to apart from works:
6 Likewise, David also speaks of the blessedness of the person whom God regards as righteous apart from actions:
6 And in this same way David speaks of the blessing on the one to whom God credits righteousness apart from works:
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
7 How joyful are those whose lawless acts are forgivenand whose sins are covered!
7 "How blessed are those whose iniquities are forgiven and whose sins are covered!
7 “Blessed and happy and favored are those whose lawless acts have been forgiven,And whose sins have been covered up and completely buried.
8 Blessed is the man to whom the Lord will not impute sin.
8 How blessed is the person whose sins the Lord will never charge against him!"
9 Is this blessing then on (d)(I)the circumcised, or on (e)the uncircumcised also? For (J)we say, “(K)Faith was credited to Abraham as righteousness.”
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
9 Is this blessing only for the circumcised,(G) then? Or is it also for the uncircumcised? For we say, Faith was credited to Abraham for righteousness.(H)(g)
9 Now does this blessedness come to the circumcised alone, or also to the uncircumcised? For we say, "Abraham's faith was credited to him as righteousness."
9 Is this blessing only for the circumcised, or also for the uncircumcised? For we say, “Faith was credited to Abraham as righteousness.”
10 How then was it credited? While he was (f)circumcised, or (g)uncircumcised? Not while (h)circumcised, but while (i)uncircumcised;
10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
10 In what way then was it credited—while he was circumcised, or uncircumcised? Not while he was circumcised, but uncircumcised.
10 Under what circumstances was it credited? Was he circumcised or uncircumcised? He had not yet been circumcised, but was uncircumcised.
10 How then was it credited [to him]? Was it after he had been circumcised, or before? Not after, but while [he was] uncircumcised.
11 and he (L)received the sign of circumcision, (M)a seal of the righteousness of the faith which (j)he had while uncircumcised, so that he might be (N)the father of (O)all who believe without being circumcised, that righteousness might be credited to them,
11 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:
11 And he received the sign of circumcision(I) as a seal of the righteousness that he had by faith(h)(J) while still uncircumcised. This was to make him the father(K) of all who believe(L) but are not circumcised, so that righteousness may be credited to them also.
11 Afterward he received the mark of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. Therefore, he is the ancestor of all who believe while uncircumcised, in order that righteousness may be credited to them.
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,
12 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 (k)he had while uncircumcised.
12 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.
12 And he became the father of the circumcised, who are not only circumcised but who also follow in the footsteps of the faith our father Abraham had while he was still uncircumcised.
12 He is also the ancestor of the circumcised those who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.
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.
13 For (P)the promise to Abraham or to his (l)descendants (Q)that he would be heir of the world was not (m)through the Law, but through the righteousness of faith.
13 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.
13 For the promise to Abraham(M) or to his descendants that he would inherit the world(N) was not through the law, but through the righteousness that comes by faith.(i)
13 For the promise that he would inherit the world did not come to Abraham or to his descendants through the Law, but through the righteousness produced by faith.
14 For (R)if those who are (n)of the Law are heirs, faith is made void and the promise is nullified;
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
14 For if those who were given the Law are the heirs, then faith is useless and the promise is worthless,
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.
15 Because the law worketh wrath: for where no law is, there is no transgression.
15 for the Law produces wrath. Now where there is no Law, neither can there be any violation of it.
15 For the Law results in [God’s] wrath [against sin], but where there is no law, there is no violation [of it either].
16 For this reason it is (o)by faith, in order that it may be in accordance with (U)grace, so that the promise will be guaranteed to (V)all the (p)descendants, not only to (q)those who are of the Law, but also to (r)(W)those who are of the faith of Abraham, who is (X)the father of us all,
16 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,
16 This is why the promise is by faith, so that it may be according to grace,(R) to guarantee it to all the descendants(S)—not only to those who are of the law(j) but also to those who are of Abraham’s faith. He is the father of us all
16 Therefore, the promise is based on faith, so that it may be a matter of grace and may be guaranteed for all of Abraham's descendants not only for those who were given the Law, but also for those who share the faith of Abraham, who is the father of us all.
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—
17 (as it is written, “(Y)A father of many nations have I made you”) in the presence of Him whom he believed, even God, (Z)who gives life to the dead and (s)(AA)calls into being (AB)that which does not exist.
17 (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.
17 in God’s sight. As it is written: I have made you the father of many nations.(T)(k) He believed in God, who gives life to the dead(U) and calls(V) things into existence that do not exist.(W)
17 As it is written, "I have made you the father of many nations." Abraham acted in faith when he stood in the presence of God, who gives life to the dead and calls into existence things that don't yet exist.
18 In hope against hope he believed, so that he might become (AC)a father of many nations according to that which had been spoken, “(AD)So shall your (t)descendants be.”
18 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.
18 He believed, hoping against hope, so that he became the father of many nations(X)(l) according to what had been spoken: So will your descendants be.(Y)(m)
18 Hoping in spite of hopeless circumstances, he believed that he would become "the father of many nations," just as he had been told: "This is how many descendants you will have."
19 Without becoming weak in faith he contemplated his own body, now (AE)as good as dead since (AF)he was about a hundred years old, and (AG)the deadness of Sarah’s womb;
19 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:
19 He considered(n) his own body to be already dead(Z) (since he was about 100 years old)(AA) and also considered the deadness of Sarah’s womb,(AB) without weakening in the faith.
19 His faith did not weaken when he thought about his own body (which was already as good as dead now that he was about a hundred years old) or about Sarah's inability to have children,
20 yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, (AH)giving glory to God,
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
20 He did not waver in unbelief at God’s promise but was strengthened in his faith and gave glory to God,(AC)
20 nor did he doubt God's promise out of a lack of faith. Instead, his faith became stronger and he gave glory to God,
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,
21 And being fully persuaded that, what he had promised, he was able also to perform.
21 being absolutely convinced that God would do what he had promised.
21 being fully convinced that God had the power to do what He had promised.
22 And therefore it was imputed to him for righteousness.
22 This is why "it was credited to him as righteousness."
23 Now it was not written for his sake alone, that it was imputed to him;
23 Now the words "it was credited to him" were written not only for him
23 Now not for his sake alone was it written that it was credited to him,
24 but for our sake also, to whom it will be credited, as those (AM)who believe in Him who (AN)raised Jesus our Lord from the dead,
24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
24 but also for us. It will be credited to us who believe in Him(AH) who raised Jesus our Lord from the dead.(AI)
24 but also for us. Our faith will be regarded in the same way, if we believe in the one who raised Jesus our Lord from the dead.
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—
25 He who was (AO)delivered over because of our transgressions, and was (AP)raised because of our justification.
25 Who was delivered for our offences, and was raised again for our justification.
25 He was sentenced to death because of our sins and raised to life to justify us.
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].
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