Romanos 4
1 Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem?
What then shall we say—as touching Abraham our forefather?
2 Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.
For, if Abraham by works was declared righteous, he hath whereof to boast; —nevertheless, not towards God, —
3 Quid enim dicit Scriptura? Credidit Abraham Deo, et reputatum est illi ad justitiam.
For what doth the Scripture say? And Abraham believed in God, and it was reckoned unto him as righteousness.
4 Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.
Now, unto him that worketh, the reward is not reckoned by way of favour but by way of obligation,
5 Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei.
Whereas, unto him that worketh not but believeth on him that declareth righteous the ungodly, his faith is reckoned as righteousness.
6 Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus:
Just as David also affirmeth the happiness of the man unto whom God reckoneth righteousness apart from works: —
7 Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.
Happy, they whose lawlessnesses have been forgiven and whose sins have been covered,
8 Beatus vir, cui non imputavit Dominus peccatum.
Happy, the man whose sin the Lord will in nowise reckon.
9 Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio? Dicimus enim quia reputata est Abrahæ fides ad justitiam.
This happiness, then, [is it] for the circumcision, or for the uncircumcision? for we say—His faith was reckoned unto Abraham as righteousness:
10 Quomodo ergo reputata est? in circumcisione, an in præputio? Non in circumcisione, sed in præputio.
How, then, was it reckoned? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision;
11 Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio: ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam:
And, a sign, he received [namely] of circumcision, a seal of the righteousness of the faith which he had while yet uncircumcised; to the end he might be father of all that believe during uncircumcision, to the end [the same] righteousness might be reckoned unto them, —
12 et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ.
And father of circumcision—unto them who are not of circumcision only, but who also walk in the steps of the faith, while yet uncircumcised, of our father Abraham.
13 Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi: sed per justitiam fidei.
For, not through means of law, doth the promise belong unto Abraham or unto his seed, —that he should be heir of the world; but, through a righteousness by faith.
14 Si enim qui ex lege, hæredes sunt: exinanita est fides, abolita est promissio.
For, if they who are of law are heirs, made void is faith and of no effect is the promise.
15 Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio.
For, the law, worketh out anger, but, where there is no law, neither is there transgression.
16 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 Abrahæ, qui pater est omnium nostrum
For this cause, it is by faith, in order that it may be by way of favour, so that the promise is firm unto all the seed, —not unto that by the law only, but unto that also [which is such] by the faith of Abraham; who is father of us all, —
17 (sicut scriptum est: Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt:
Even as it is written—Father of many nations, have I appointed thee: before him whom he believed—God, who causeth the dead to live, and calleth the things that are not as things that are: —
18 qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei: Sic erit semen tuum.
Who, past hope, upon hope believed, so that he became father of many nations, —according to what had been said—So shall be thy seed; —
19 Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ.
And, without becoming weak in his faith, he attentively considered his own body, already deadened—he being a hundred years old, the deadening also of Sarah’s womb;
20 In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo:
In respect, however, of the promise of God, he was not led to hesitate by unbelief, but received power by his faith, giving glory unto God,
21 plenissime sciens, quia quæcumque promisit, potens est et facere.
And being fully persuaded (that), —what he hath promised, able is he also to perform:
22 Ideo et reputatum est illi ad justitiam.
Wherefore [also], it was reckoned unto him as righteousness.
23 Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam:
Now it was not written for his sake alone that it was reckoned unto him,
24 sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,
But for our sakes also—unto whom it is to be reckoned, —even unto them that believe upon him who raised Jesus our Lord from among the dead:
25 qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.
Who was delivered up on account of our offences and was raised on account of the declaring us righteous.
