Romans 4
1 What then shall we say that Abraham, our forefather, has discovered?
Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem?
2 If Abraham was indeed justified by works, he had something to boast about, but not before God.
Si enim Abraham ex operibus legis iustificatus est, habet gloriam, sed non apud Deum.
3 For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
Quid enim dicit Scriptura? Credidit Abraham Deo: et reputatam est illi ad iustitiam.
4 Now the wages of the worker are not credited as a gift, but as an obligation.
Ei autem, qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.
5 However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness.
Ei vero, qui non operatur, credenti autem in eum, qui iustificat impium, reputatur fides eius ad iustitiam secundum propositum gratiae Dei.
6 And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works:
Sicut et David dicit beatitudinem hominis, cui Deus accepto fert iustitiam sine operibus:
7 “Blessed are they whose lawless acts are forgiven, whose sins are covered.
Beati, quorum remissae sunt iniquitates, et quorum tecta sunt peccata.
8 Blessed is the man whose sin the Lord will never count against him.”
Beatus vir, cui non imputavit Dominus peccatum.
9 Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness.
Beatitudo ergo haec in circumcisione tantum manet, an etiam in praeputio? Dicimus enim quia reputata est Abrahae fides ad iustitiam.
10 In what context was it credited? Was it after his circumcision, or before? It was not after, but before.
Quomodo ergo reputata est? in circumcisione, an in praeputio? Non in circumcisione, sed in praeputio.
11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them.
Et signum accepit circumcisionis, signaculum iustitiae fidei, quae est in praeputio: ut sit pater omnium credentium per praeputium, ut reputetur et illis ad iustitiam:
12 And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.
et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis, qui sectantur vestigia fidei, quae est in praeputio patris nostri Abrahae.
13 For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith.
Non enim per legem promissio Abrahae, aut semini eius ut heres esset mundi: sed per iustitiam fidei.
14 For if those who live by the law are heirs, faith is useless and the promise is worthless,
Si enim qui ex lege, heredes sunt: exinanita est fides, abolita est promissio.
15 because the law brings wrath. And where there is no law, there is no transgression.
Lex enim iram operatur. Ubi enim non est lex: nec praevaricatio.
16 Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all.
Ideo ex fide, ut secundum gratiam firma sit promissio omni semini, non ei, qui ex lege est solum, sed et ei qui ex fide est Abrahae, qui pater est omnium nostrum
17 As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist.
(sicut scriptum est: Quia patrem multarum gentium posui te) ante Deum, cui credidisti, qui vivificat mortuos, et vocat ea quae non sunt, tamquam ea quae sunt.
18 Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring be.”
qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei: Sic erit semen tuum sicut stellae coeli, et arena maris.
19 Without weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness of Sarah’s womb.
Et non est infirmatus in fide, nec consideravit corpus suum emortuum, cum iam fere centum esset annorum: et emortuam vulvam Sarae:
20 Yet he did not waver through disbelief in the promise of God, but was strengthened in his faith and gave glory to God,
In repromissione etiam Dei non haesitavit diffidentia, sed confortatus est fide, dans gloriam Deo:
21 being fully persuaded that God was able to do what He had promised.
plenissime sciens quia quaecumque promisit Deus, potens est et facere.
22 This is why “it was credited to him as righteousness.”
Ideo et reputatum est illi ad iustitiam.
23 Now the words “it was credited to him” were written not only for Abraham,
Non est autem scriptum tantum propter ipsum quia reputatum est illi ad iustitiam:
24 but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead.
sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Iesum Christum Dominum nostrum a mortuis,
25 He was delivered over to death for our trespasses and was raised to life for our justification.
qui traditus est propter delicta nostra, et resurrexit propter iustificationem nostram.
