1 What should we say then [about what] our forefather Abraham discovered?
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 had been made right with God by doing good deeds he would have had something to boast about, but not in God's presence.
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.
3 For what does the Scripture say? [Gen. 15:6 says], "And Abraham believed God, so God considered him righteous."
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."
4 Now wages are not considered a gift if the person has to work for them, but [rather] an obligation [of his employer].
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.
5 But to the person who believes in God, who makes ungodly people right with Himself apart from doing good deeds, that person's faith is considered by God [as the basis] for being righteous.
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.
6 Even King David also spoke of the blessing experienced by the person who was considered righteous by God apart from doing good deeds.
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:
7 He said [Psa. 32:1ff], "Those people whose ungodly deeds are forgiven [by God] and whose sins are covered over, are [truly] blessed.
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!
8 That person whose sin will not be held against him by the Lord is [truly] blessed."
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 experienced by the circumcised ones [i.e., the Jews only] or by the uncircumcised ones [i.e., the Gentiles] also? We are saying, "Abraham's faith was credited to him for 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 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."
10 [But] when was he given credit [i.e., for being righteous]? Was it after he was circumcised, or before? It was before he was circumcised, not afterward.
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.
11 He received the sign of circumcision as a seal [confirming] that he had been [considered] righteous because of the faith he had before being circumcised. Thus, he became the [spiritual] father of all people who believe [in God], even though they have not been circumcised, so that they could be considered righteous [by their faith].
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.
12 And he also became the father of circumcised people [i.e., the Jews], who are not only circumcised, but who also follow the [same] example of faith [in God] which our forefather Abraham had before he was circumcised.
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.
13 For it was not through [obedience to] law [See 3:31] that the promise to Abraham or his descendants of inheriting [the best of] the world [was made], but through their being considered righteous because of faith [in God].
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.
14 For if [only] those who are obedient to the law deserve an inheritance, [then their] faith [in God] is for nothing, and God's 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,
15 For the law brings [God's] wrath [i.e., because of man's failure to obey it perfectly], but where there is no law, there is no [responsibility for] sin.
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.
16 For this reason, the promise [i.e., of being made right with God] comes through faith [in God], according to His unearned favor, so that it may be [given] with certainty to all of Abraham's descendants. The promise is given not only to those [who live] under the law [i.e., the Jews], but also to [all] those [who live] by faith, like Abraham. Abraham is the [spiritual] father of all of us [believers],
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.
17 just as it is written [Gen. 17:5], "I [i.e., God] have made you [i.e., Abraham] forefather of many nations." He received this promise in the presence of God, in whom he believed, and who gives life [back] to dead people and who refers to things [promised] as though they were [already] fulfilled.
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.
18 Abraham hoped for what he believed [God had promised], even when there seemed little hope [of it happening], so this made him forefather of many nations, according to the words spoken to him [Gen. 15:5], "Your descendants will be many."
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."
19 Abraham's faith did not become weak [even though] he was about one hundred years old and considered his body almost dead and Sarah's womb incapable of conceiving a child.
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,
20 Yet he looked for the promise of God [to be fulfilled] and did not waver, doubting [that it would happen], but his faith strengthened him. He honored God
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,
21 and was fully convinced that what He had promised, He was able to carry out.
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.
22 So therefore, God considered him righteous [i.e., because of such faith].
22 And therefore it was imputed to him for righteousness.
22 This is why "it was credited to him as righteousness."
23 Now the words "considered righteous [by God]" were not written for his sake only,
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
24 but they were written for our sake also, who will be considered righteous by God for believing in Him who 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. Our faith will be regarded in the same way, if we believe in the one who raised Jesus our Lord from the dead.
25 [This] Jesus was delivered up [to die] for our sins and was raised [from the dead] to make us right with God.
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.
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