1 ¶ What shall we say then that Abraham our father, as pertaining to the flesh, has found?

What then shall we say that Abraham, our forefather according to the flesh, has found?

2 F or if Abraham were justified by works, he has reason to glory in himself, but not before God.

For if Abraham was justified by works, he has something to boast about, but not before God.

3 F or what does the scripture say? Abraham believed God, and it was counted unto him for righteousness.

For what does the Scripture say? “ Abraham believed God, and it was credited to him as righteousness.”

4 B ut unto him that works, the reward is not reckoned as grace, but as debt.

Now to the one who works, his wage is not credited as a favor, but as what is due.

5 B ut to him that does not work, but believes in him that justifies the ungodly, the faith is counted as righteousness.

But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness,

6 E ven as David also describes the blessedness of the man unto whom God doth attribute righteousness without works,

just as David also speaks of the blessing on the man to whom God credits righteousness apart from works:

7 s aying, Blessed are those whose iniquities are forgiven and whose sins are covered.

“ Blessed are those whose lawless deeds have been forgiven, And whose sins have been covered.

8 B lessed is the man to whom the Lord does not impute sin.

“ Blessed is the man whose sin the Lord will not take into account.”

9 ¶ Is this blessedness, therefore, only upon the circumcision or also upon the uncircumcision? for we say that faith was reckoned to Abraham as righteousness.

Is this blessing then on the circumcised, or on the uncircumcised also? For we say, “ Faith was credited to Abraham as righteousness.”

10 H ow was it then reckoned? when he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.

How then was it credited? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised;

11 A nd he received the circumcision as a sign, as a seal of the righteousness of the faith which he had, yet being uncircumcised, that he might be the father of all the uncircumcised believers, that it might be counted unto them also as righteousness,

and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them,

12 t hat he be the father of the circumcision: not only to those who are of the circumcision, but also unto those who walk in the steps of the faith that was in our father Abraham before he was circumcised.

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 he had while uncircumcised.

13 F or 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.

For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith.

14 F or if those who are of the law are the heirs, faith is in vain, and the promise annulled,

For if those who are of the Law are heirs, faith is made void and the promise is nullified;

15 b ecause the law works wrath; for where there is no law, there is no rebellion either.

for the Law brings about wrath, but where there is no law, there also is no violation.

16 T herefore by faith, that it might be by grace, to the end the promise might be sure to all the seed, not only to that which is of the law, but also to that which is of the faith of Abraham, who is the father of us all,

For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all,

17 ¶ as it is written, As a father of many Gentiles have I placed thee before God, whom he believed, who gives life to the dead and calls those things which are not as those that are.

(as it is written, “ A father of many nations have I made you ”) in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist.

18 W ho believed to wait against all hope, that he might become the father of many Gentiles, according to that which had been spoken unto him, So shall thy seed be.

In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, “ So shall your descendants be.”

19 A nd he did not weaken in faith: he considered not his own body now dead when he was about one hundred years old, neither yet the deadness of Sara’s womb;

Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah’s womb;

20 h e doubted not the promise of God, with unbelief, but was strengthened in faith, giving glory to God,

yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God,

21 b eing fully persuaded that he was also powerful to do all that he had promised;

and being fully assured that what God had promised, He was able also to perform.

22 t herefore, his faith was also attributed unto him as righteousness.

Therefore it was also credited to him as righteousness.

23 ¶ Now it is not written for his sake alone that it was so reckoned to him,

Now not for his sake only was it written that it was credited to him,

24 b ut for us also to whom it shall be so reckoned, that is, to those that believe in him that raised up Jesus our Lord from the dead,

but for our sake also, to whom it will be credited, as those who believe in Him who raised Jesus our Lord from the dead,

25 w ho was delivered for our offenses and was raised again for our justification.

He who was delivered over because of our transgressions, and was raised because of our justification.