Romans 4
1 What then will we say that Abraham, our forefather according to the flesh, found?
What thanne schulen we seie, that Abraham oure fadir aftir the flesch foond?
2 For if Abraham had been justified by works, he would have had a reason to boast, but not before God.
For if Abraham is iustified of werkis of the lawe, he hath glorie, but not anentis God.
3 For what does the scripture say? “Abraham believed God, and it was counted to him as righteousness.”
For what seith the scripture? Abraham bileued to God, and it was arettid to him to riytwisnesse.
4 Now for him who works, what he is paid is not counted as a gift, but as what is owed.
And to hym that worchith mede is not arettid bi grace, but bi dette.
5 But for him who does not work but instead believes in the one who justifies the ungodly, his faith is counted as righteousness.
Sotheli to hym that worchith not, but bileueth in to hym that iustefieth a wickid man, his feith is arettid to riytwisnesse, aftir the purpos of Goddis grace.
6 David also pronounces blessing on the man to whom God counts righteousness without works.
As Dauid seith the blessidnesse of a man, whom God acceptith, he yyueth to hym riytwisnesse with outen werkis of the lawe,
7 He said, “Blessed are those whose lawless deeds are forgiven, and whose sins are covered.
Blessid ben thei, whos wickidnessis ben foryouun, and whos synnes ben hid.
8 Blessed is the man against whom the Lord will not count sin.”
Blessid is that man, to whom God arettide not synne.
9 Then is this blessing pronounced only on those of the circumcision, or also on those of the uncircumcision? For we say, “Faith was counted to Abraham as righteousness.”
Thanne whether dwellith this blisfulnesse oneli in circumcisioun, or also in prepucie? For we seien, that the feith was arettid to Abraham to riytwisnesse.
10 So how was it counted? When Abraham was in circumcision, or in uncircumcision? It was not in circumcision, but in uncircumcision.
Hou thanne was it arettid? in circumcisioun, or in prepucie? Not in circumcisioun, but in prepucie.
11 Abraham received the sign of circumcision. This was a seal of the righteousness of the faith that he had already possessed when he was in uncircumcision. The result of this sign was that he became the father of all those who believe, even if they are in uncircumcision. This means that righteousness will be counted for them.
And he took a signe of circumcisioun, a tokenyng of riytwisnesse of the feith which is in prepucie, that he be fadir of alle men bileuynge bi prepucie, that it be arettid also to hem to riytwisnesse;
12 This also meant that Abraham became the father of the circumcision for those who are not only circumcised but also for those who follow in the steps of faith of our father Abraham before he was circumcised.
and that he be fadir of circumcisioun, not onely to hem that ben of circumcisioun, but also to hem that suen the steppis of the feith, which feith is in prepucie of oure fader Abraham.
13 For the promise to Abraham and to his descendants that he would be heir of the world did not come through the law but through the righteousness of faith.
For not bi the lawe is biheest to Abraham, or to his seed, that he schulde be eir of the world, but bi the riytwisnesse of feith.
14 For if those who live by the law are to be the heirs, faith is made empty, and the promise is void.
For if thei that ben of the lawe, ben eiris, feith is distried, biheest is don awey.
15 For the law brings about wrath, but where there is no law, there is no trespass.
For the lawe worchith wraththe; for where is no lawe, there is no trespas, nethir is trespassyng.
16 For this reason it is by faith, in order that the promise may rest on grace and be guaranteed to all of Abraham's descendants—not only to those who are under the law, but also to those who share the faith of Abraham. He is the father of us all,
Therfor riytfulnesse is of the feith, that bi grace biheeste be stable to ech seed, not to that seed oneli that is of the lawe, but to that that is of the feith of Abraham, which is fadir of vs alle.
17 as it is written, “I have made you the father of many nations.” Abraham was in the presence of him whom he trusted, that is, God, who gives life to the dead and calls the things that do not exist into existence.
As it is writun, For Y haue set thee fadir of many folkis, bifor God to whom thou hast bileued. Which God quykeneth deed men, and clepith tho thingis that ben not, as tho that ben.
18 In hope he believed against hope, that he would become the father of many nations, according to what he had been told, “So will your descendants be.”
Which Abraham ayens hope bileuede in to hope, that he schulde be maad fader of many folkis, as it was seid to hym, Thus schal thi seed be, as the sterris of heuene, and as the grauel that is in the brenke of the see.
19 Without becoming weak in faith, he considered his own body as dead (because he was about a hundred years old)—and he considered the deadness of Sarah's womb.
And he was not maad vnstidfast in the bileue, nether he biheelde his bodi thanne nyy deed, whanne he was almost of an hundrid yeer, ne the wombe of Sare nyy deed.
20 But because of God's promise, Abraham did not hesitate in unbelief. Instead, he was strengthened in faith and gave praise to God.
Also in the biheeste of God he doutide not with vntrist; but he was coumfortid in bileue,
21 He was fully convinced that what God had promised, he was also able to accomplish.
yyuynge glorie to God, witynge moost fulli that what euere thingis God hath bihiyt, he is myyti also to do.
22 Therefore this was also counted to him as righteousness.
Therfor it was arettid to hym to riytwisnesse.
23 Now it was not written only for his benefit, that it was counted for him.
And it is not writun oneli for him, that it was arettid to hym to riytwisnesse,
24 It was written also for us, for whom it will be counted, we who believe in him who raised Jesus our Lord from the dead.
but also for vs, to whiche it schal be arettid, that bileuen in him that reiside oure Lord Jhesu Crist fro deeth.
25 This is the one who was delivered up for our trespasses and was raised for our justification.
Which was bitakun for oure synnes, and roos ayen for oure iustefiyng.
