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?
1 [But] if so, what shall we say about Abraham, our forefather humanly speaking -- "[what did he] find out? [How does this affect his position, and what was gained by him?]
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 ( established as just by acquittal from guilt) by good works [that he did, then] he has grounds for boasting. But not before God!
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 as righteousness."
3 For what does the Scripture say? Abraham believed in (trusted in) God, and it was credited to his account as righteousness (right living and right standing with God).
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 counted as a favor or a gift, but as an obligation (something owed to him).
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted 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.
5 But to one who, not working [by the Law], trusts (believes fully) in Him Who justifies the ungodly, his faith is credited to him as righteousness (the standing acceptable to God).
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 Thus David congratulates the man and pronounces a blessing on him to whom God credits righteousness apart from the works he does:
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 to be envied are those whose iniquities are forgiven and whose sins are 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!"
8 Blessed and happy and to be envied is the person of whose sin the Lord will take no account nor reckon it against him.
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 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 (happiness) then meant only for the circumcised, or also for the uncircumcised? We say that faith was credited to Abraham as righteousness.
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 before or after he had been circumcised? It was not after, but before he was circumcised.
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 mark of circumcision as a token or an evidence [and] seal of the righteousness which he had by faith while he was still uncircumcised -- "[faith] so that he was to be made the father of all who [truly] believe, though without circumcision, and who thus have righteousness (right standing with God) imputed to them and credited to their account,
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 As well as [that he be made] the father of those circumcised persons who are not merely circumcised, but also walk in the way of that faith which our father Abraham had before he was circumcised.
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 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.
13 For the promise to Abraham or his posterity, that he should inherit the world, did not come through [observing the commands of] the Law but through the righteousness of faith.
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 it is the adherents of the Law who are to be the heirs, then faith is made futile and empty of all meaning and the promise [of God] is made void (is annulled and has no power).
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 [divine] wrath, but where there is no law there is no transgression [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 is the outcome of faith and depends [entirely] on faith, in order that it might be given as an act of grace (unmerited favor), to make it stable and valid and guaranteed to all his descendants -- "not only to the devotees and adherents of the Law, but also to those who share the faith of Abraham, who is [thus] the 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 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.
17 As it is written, I have made you the father of many nations. [He was appointed our father] in the sight of God in Whom he believed, Who gives life to the dead and speaks of the nonexistent things that [He has foretold and promised] as if they [already] existed.
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 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."
18 [For Abraham, human reason for] hope being gone, hoped in faith that he should become the father of many nations, as he had been promised, So [numberless] shall your descendants be.
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 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,
19 He did not weaken in faith when he considered the [utter] impotence of his own body, which was as good as dead because he was about a hundred years old, or [when he considered] the barrenness of Sarah's [deadened] womb.
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
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 No unbelief or distrust made him waver (doubtingly question) concerning the promise of God, but he grew strong and was empowered by faith as he gave praise and 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 Fully satisfied and assured that God was able and mighty to keep His word and 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."
22 That is why his faith was credited to him as righteousness (right standing with God).
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 But [the words], It was credited to him, were written not for his sake alone,
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. 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 [they were written] for our sakes too. [Righteousness, standing acceptable to God] will be granted and credited to us also who believe in (trust in, adhere to, and rely on) God, Who raised Jesus our Lord from the dead,
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 put to death because of our misdeeds and was raised to secure our justification (our acquittal), [making our account balance and absolving us from all guilt before God].
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