Romans 4
1 What then will we say that Abraham, our forefather according to the flesh, found?
Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem?
2 For if Abraham had been justified by works, he would have had a reason to boast, 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 counted to him as righteousness.”
Quid enim dicit Scriptura? Credidit Abraham Deo: et reputatam est illi ad iustitiam.
4 Now for him who works, what he is paid is not counted as a gift, but as what is owed.
Ei autem, qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.
5 But for him who does not work but instead believes in the one who justifies the ungodly, his faith is counted as righteousness.
Ei vero, qui non operatur, credenti autem in eum, qui iustificat impium, reputatur fides eius ad iustitiam secundum propositum gratiae Dei.
6 David also pronounces blessing on the man to whom God counts righteousness without works.
Sicut et David dicit beatitudinem hominis, cui Deus accepto fert iustitiam sine operibus:
7 He said, “Blessed are those whose lawless deeds are forgiven, and whose sins are covered.
Beati, quorum remissae sunt iniquitates, et quorum tecta sunt peccata.
8 Blessed is the man against whom the Lord will not count sin.”
Beatus vir, cui non imputavit Dominus peccatum.
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.”
Beatitudo ergo haec in circumcisione tantum manet, an etiam in praeputio? Dicimus enim quia reputata est Abrahae fides ad iustitiam.
10 So how was it counted? When Abraham was in circumcision, or in uncircumcision? It was not in circumcision, but in uncircumcision.
Quomodo ergo reputata est? in circumcisione, an in praeputio? Non in circumcisione, sed in praeputio.
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.
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 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.
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 to his descendants that he would be heir of the world did not come through the law but through the righteousness of 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 to be the heirs, faith is made empty, and the promise is void.
Si enim qui ex lege, heredes sunt: exinanita est fides, abolita est promissio.
15 For the law brings about wrath, but where there is no law, there is no trespass.
Lex enim iram operatur. Ubi enim non est lex: nec praevaricatio.
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,
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 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.
(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 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.”
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 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.
Et non est infirmatus in fide, nec consideravit corpus suum emortuum, cum iam fere centum esset annorum: et emortuam vulvam Sarae:
20 But because of God's promise, Abraham did not hesitate in unbelief. Instead, he was strengthened in faith and gave praise to God.
In repromissione etiam Dei non haesitavit diffidentia, sed confortatus est fide, dans gloriam Deo:
21 He was fully convinced that what God had promised, he was also able to accomplish.
plenissime sciens quia quaecumque promisit Deus, potens est et facere.
22 Therefore this was also counted to him as righteousness.
Ideo et reputatum est illi ad iustitiam.
23 Now it was not written only for his benefit, that it was counted for him.
Non est autem scriptum tantum propter ipsum quia reputatum est illi ad iustitiam:
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.
sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Iesum Christum Dominum nostrum a mortuis,
25 This is the one who was delivered up for our trespasses and was raised for our justification.
qui traditus est propter delicta nostra, et resurrexit propter iustificationem nostram.
