Romans 4
The scripture text is the public-domain World English Bible. “Diesel the Magus Version” names this study edition, comparison system, and commentary lens—not a hidden rewrite of the biblical text.
What then will we say that Abraham, our forefather, has found according to the flesh?
What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
For if Abraham was justified by works, he has something to boast about, but not toward God.
For if Abraham were justified by works, he hath whereof to glory; but not before God.
For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Now to him who works, the reward is not counted as grace, but as debt.
Now to him that worketh is the reward not reckoned of grace, but of debt.
But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,
Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
"Blessed are they whose iniquities are forgiven, whose sins are covered.
Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Blessed is the man whom the Lord will by no means charge with sin."
Blessed is the man to whom the Lord will not impute sin.
Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
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 be in uncircumcision, that righteousness might also be accounted to them.
And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
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.
And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith.
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.
For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
For the law works wrath, for where there is no law, neither is there disobedience.
Because the law worketh wrath: for where no law is, there is no transgression.
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 seed, 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.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; 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,
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.
(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be."
Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
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.
And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s womb:
Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God,
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
and being fully assured that what he had promised, he was able also to perform.
And being fully persuaded that, what he had promised, he was able also to perform.
Therefore it also was "reckoned to him for righteousness."
And therefore it was imputed to him for righteousness.
Now it was not written that it was accounted to him for his sake alone,
Now it was not written for his sake alone, that it was imputed to him;
but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead,
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
who was delivered up for our trespasses, and was raised for our justification.
Who was delivered for our offences, and was raised again for our justification.