Romans 4
1 What then will we say that Abraham, our forefather, has found according to the flesh?
asmAkaM pUrvvapuruSha ibrAhIm kAyikakriyayA kiM labdhavAn etadadhi kiM vadiShyAmaH?
2 For if Abraham was justified by works, he has something to boast about, but not before God.
sa yadi nijakriyAbhyaH sapuNyo bhavet tarhi tasyAtmashlAghAM karttuM panthA bhavediti satyaM, kintvIshvarasya samIpe nahi|
3 For what does the Scripture say? "And Abraham believed God, and it was credited to him as righteousness."
shAstre kiM likhati? ibrAhIm Ishvare vishvasanAt sa vishvAsastasmai puNyArthaM gaNito babhUva|
4 Now to the one who works, the pay is not counted as a gift, but as an obligation.
karmmakAriNo yad vetanaM tad anugrahasya phalaM nahi kintu tenopArjitaM mantavyam|
5 But to him who does not work, but believes in him who justifies the ungodly, his faith is credited as righteousness.
kintu yaH pApinaM sapuNyIkaroti tasmin vishvAsinaH karmmahInasya janasya yo vishvAsaH sa puNyArthaM gaNyo bhavati|
6 Even as David also pronounces blessing on the one to whom God counts righteousness apart from works,
aparaM yaM kriyAhInam IshvaraH sapuNyIkaroti tasya dhanyavAdaM dAyUd varNayAmAsa, yathA,
7 "Happy are those whose lawless deeds are forgiven, and whose sins are covered.
sa dhanyo. aghAni mR^iShTAni yasyAgAMsyAvR^itAni cha|
8 Happy is the one whom the Lord will not charge with sin."
sa cha dhanyaH pareshena pApaM yasya na gaNyate|
9 Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was credited to Abraham as righteousness.
eSha dhanyavAdastvakChedinam atvakChedinaM vA kaM prati bhavati? ibrAhImo vishvAsaH puNyArthaM gaNita iti vayaM vadAmaH|
10 How then was it credited? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
sa vishvAsastasya tvakCheditvAvasthAyAM kim atvakCheditvAvasthAyAM kasmin samaye puNyamiva gaNitaH? tvakCheditvAvasthAyAM nahi kintvatvakCheditvAvasthAyAM|
11 He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, so that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be credited to them.
apara ncha sa yat sarvveShAm atvakChedinAM vishvAsinAm AdipuruSho bhavet, te cha puNyavattvena gaNyeran;
12 The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.
ye cha lokAH kevalaM Chinnatvacho na santo. asmatpUrvvapuruSha ibrAhIm aChinnatvak san yena vishvAsamArgeNa gatavAn tenaiva tasya pAdachihnena gachChanti teShAM tvakChedinAmapyAdipuruSho bhavet tadartham atvakChedino mAnavasya vishvAsAt puNyam utpadyata iti pramANasvarUpaM tvakChedachihnaM sa prApnot|
13 For the promise to Abraham and to his descendants that he should be heir of the world was not through the law, but through the righteousness of faith.
ibrAhIm jagato. adhikArI bhaviShyati yaiShA pratij nA taM tasya vaMsha ncha prati pUrvvam akriyata sA vyavasthAmUlikA nahi kintu vishvAsajanyapuNyamUlikA|
14 For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.
yato vyavasthAvalambino yadyadhikAriNo bhavanti tarhi vishvAso viphalo jAyate sA pratij nApi luptaiva|
15 For the law works wrath, for where there is no law, neither is there disobedience.
adhikantu vyavasthA kopaM janayati yato. avidyamAnAyAM vyavasthAyAm Aj nAla NghanaM na sambhavati|
16 For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the descendants, 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.
ataeva sA pratij nA yad anugrahasya phalaM bhavet tadarthaM vishvAsamUlikA yatastathAtve tadvaMshasamudAyaM prati arthato ye vyavasthayA tadvaMshasambhavAH kevalaM tAn prati nahi kintu ya ibrAhImIyavishvAsena tatsambhavAstAnapi prati sA pratij nA sthAsnurbhavati|
17 As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.
yo nirjIvAn sajIvAn avidyamAnAni vastUni cha vidyamAnAni karoti ibrAhImo vishvAsabhUmestasyeshvarasya sAkShAt so. asmAkaM sarvveShAm AdipuruSha Aste, yathA likhitaM vidyate, ahaM tvAM bahujAtInAm AdipuruShaM kR^itvA niyuktavAn|
18 Who hoped in spite of hopeless circumstances, with the result that he might become the father of many nations, according to that which had been spoken, "so will your descendants be."
tvadIyastAdR^isho vaMsho janiShyate yadidaM vAkyaM pratishrutaM tadanusArAd ibrAhIm bahudeshIyalokAnAm AdipuruSho yad bhavati tadarthaM so. anapekShitavyamapyapekShamANo vishvAsaM kR^itavAn|
19 And not being weak in faith, he considered his own body, which was as good as dead (he being about a hundred years old), and the deadness of Sarah's womb.
apara ncha kShINavishvAso na bhUtvA shatavatsaravayaskatvAt svasharIrasya jarAM sArAnAmnaH svabhAryyAyA rajonivR^itti ncha tR^iNAya na mene|
20 Yet, looking to the promise of God, he did not waver through unbelief, but grew strong through faith, giving glory to God,
aparam avishvAsAd Ishvarasya pratij nAvachane kamapi saMshayaM na chakAra;
21 and being fully assured that what he had promised, he was able also to perform.
kintvIshvareNa yat pratishrutaM tat sAdhayituM shakyata iti nishchitaM vij nAya dR^iDhavishvAsaH san Ishvarasya mahimAnaM prakAshayA nchakAra|
22 And therefore "it was credited to him as righteousness."
iti hetostasya sa vishvAsastadIyapuNyamiva gaNayA nchakre|
23 Now it was not written that it was credited to him for his sake alone,
puNyamivAgaNyata tat kevalasya tasya nimittaM likhitaM nahi, asmAkaM nimittamapi,
24 but for our sake also, to whom it will be credited, who believe in him who raised Jesus our Lord from the dead,
yato. asmAkaM pApanAshArthaM samarpito. asmAkaM puNyaprAptyartha nchotthApito. abhavat yo. asmAkaM prabhu ryIshustasyotthApayitarIshvare
25 who was delivered up for our trespasses, and was raised for our justification.
yadi vayaM vishvasAmastarhyasmAkamapi saeva vishvAsaH puNyamiva gaNayiShyate|
