romiNaH 4
1 asmAkaM pUrvvapuruSa ibrAhIm kAyikakriyayA kiM labdhavAn etadadhi kiM vadiSyAmaH?
What then will we say that Abraham, our forefather, has found according to the flesh?
2 sa yadi nijakriyAbhyaH sapuNyo bhavet tarhi tasyAtmazlAghAM karttuM panthA bhavediti satyaM, kintvIzvarasya samIpe nahi|
For if Abraham was justified by works, he has something to boast about, but not toward God.
3 zAstre kiM likhati? ibrAhIm Izvare vizvasanAt sa vizvAsastasmai puNyArthaM gaNito babhUva|
For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”
4 karmmakAriNo yad vetanaM tad anugrahasya phalaM nahi kintu tenopArjitaM mantavyam|
Now to him who works, the reward is not counted as grace, but as something owed.
5 kintu yaH pApinaM sapuNyIkaroti tasmin vizvAsinaH karmmahInasya janasya yo vizvAsaH sa puNyArthaM gaNyo bhavati|
But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.
6 aparaM yaM kriyAhInam IzvaraH sapuNyIkaroti tasya dhanyavAdaM dAyUd varNayAmAsa, yathA,
Even as David also pronounces blessing on the man to whom God counts righteousness apart from works:
7 sa dhanyo'ghAni mRSTAni yasyAgAMsyAvRtAni ca|
“Blessed are they whose iniquities are forgiven, whose sins are covered.
8 sa ca dhanyaH parezena pApaM yasya na gaNyate|
Blessed is the man whom the Lord will by no means charge with sin.”
9 eSa dhanyavAdastvakchedinam atvakchedinaM vA kaM prati bhavati? ibrAhImo vizvAsaH puNyArthaM gaNita iti vayaM vadAmaH|
Is this blessing then pronounced only on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
10 sa vizvAsastasya tvakcheditvAvasthAyAM kim atvakcheditvAvasthAyAM kasmin samaye puNyamiva gaNitaH? tvakcheditvAvasthAyAM nahi kintvatvakcheditvAvasthAyAM|
How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 aparaJca sa yat sarvveSAm atvakchedinAM vizvAsinAm AdipuruSo bhavet, te ca puNyavattvena gaNyeran;
He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them.
12 ye ca lokAH kevalaM chinnatvaco na santo 'smatpUrvvapuruSa ibrAhIm achinnatvak san yena vizvAsamArgeNa gatavAn tenaiva tasya pAdacihnena gacchanti teSAM tvakchedinAmapyAdipuruSo bhavet tadartham atvakchedino mAnavasya vizvAsAt puNyam utpadyata iti pramANasvarUpaM tvakchedacihnaM sa prApnot|
He is 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.
13 ibrAhIm jagato'dhikArI bhaviSyati yaiSA pratijJA taM tasya vaMzaJca prati pUrvvam akriyata sA vyavasthAmUlikA nahi kintu vizvAsajanyapuNyamUlikA|
For the promise to Abraham and to his offspring that he would be heir of the world wasn’t through the law, but through the righteousness of faith.
14 yato vyavasthAvalambino yadyadhikAriNo bhavanti tarhi vizvAso viphalo jAyate sA pratijJApi luptaiva|
For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.
15 adhikantu vyavasthA kopaM janayati yato 'vidyamAnAyAM vyavasthAyAm AjJAlaGghanaM na sambhavati|
For the law produces wrath; for where there is no law, neither is there disobedience.
16 ataeva sA pratijJA yad anugrahasya phalaM bhavet tadarthaM vizvAsamUlikA yatastathAtve tadvaMzasamudAyaM prati arthato ye vyavasthayA tadvaMzasambhavAH kevalaM tAn prati nahi kintu ya ibrAhImIyavizvAsena tatsambhavAstAnapi prati sA pratijJA sthAsnurbhavati|
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 offspring, 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.
17 yo nirjIvAn sajIvAn avidyamAnAni vastUni ca vidyamAnAni karoti ibrAhImo vizvAsabhUmestasyezvarasya sAkSAt so'smAkaM sarvveSAm AdipuruSa Aste, yathA likhitaM vidyate, ahaM tvAM bahujAtInAm AdipuruSaM kRtvA niyuktavAn|
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.
18 tvadIyastAdRzo vaMzo janiSyate yadidaM vAkyaM pratizrutaM tadanusArAd ibrAhIm bahudezIyalokAnAm AdipuruSo yad bhavati tadarthaM so'napekSitavyamapyapekSamANo vizvAsaM kRtavAn|
Against hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, “So will your offspring be.”
19 aparaJca kSINavizvAso na bhUtvA zatavatsaravayaskatvAt svazarIrasya jarAM sArAnAmnaH svabhAryyAyA rajonivRttiJca tRNAya na mene|
Without being weakened in faith, he didn’t consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah’s womb.
20 aparam avizvAsAd Izvarasya pratijJAvacane kamapi saMzayaM na cakAra;
Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God,
21 kintvIzvareNa yat pratizrutaM tat sAdhayituM zakyata iti nizcitaM vijJAya dRDhavizvAsaH san Izvarasya mahimAnaM prakAzayAJcakAra|
and being fully assured that what he had promised, he was also able to perform.
22 iti hetostasya sa vizvAsastadIyapuNyamiva gaNayAJcakre|
Therefore it also was “credited to him for righteousness.”
23 puNyamivAgaNyata tat kevalasya tasya nimittaM likhitaM nahi, asmAkaM nimittamapi,
Now it was not written that it was accounted to him for his sake alone,
24 yato'smAkaM pApanAzArthaM samarpito'smAkaM puNyaprAptyarthaJcotthApito'bhavat yo'smAkaM prabhu ryIzustasyotthApayitarIzvare
but for our sake also, to whom it will be accounted, who believe in him who raised Yeshua our Lord from the dead,
25 yadi vayaM vizvasAmastarhyasmAkamapi saeva vizvAsaH puNyamiva gaNayiSyate|
who was delivered up for our trespasses, and was raised for our justification.
