Romanos 4
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
Berean Standard Bible
1Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem?
1What then shall we say that Abraham, our forefather, has discovered?
2Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.
2If Abraham was indeed justified by works, he had something to boast about, but not before God.
3Quid enim dicit Scriptura? Credidit Abraham Deo, et reputatam est illi ad justitiam.
3For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
4Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.
4Now the wages of the worker are not credited as a gift, but as an obligation.
5Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei.
5However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness.
6Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus:
6And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works:
7[Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.
7“Blessed are they whose lawless acts are forgiven, whose sins are covered.
8Beatus vir, cui non imputavit Dominus peccatum.]
8Blessed is the man whose sin the Lord will never count against him.”
9Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio? Dicimus enim quia reputata est Abrahæ fides ad justitiam.
9Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness.
10Quomodo ergo reputata est? in circumcisione, an in præputio? Non in circumcisione, sed in præputio.
10In what context was it credited? Was it after his circumcision, or before? It was not after, but before.
11Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio: ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam:
11And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them.
12et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ.
12And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.
13Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi: sed per justitiam fidei.
13For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith.
14Si enim qui ex lege, hæredes sunt: exinanita est fides, abolita est promissio.
14For if those who live by the law are heirs, faith is useless and the promise is worthless,
15Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio.
15because the law brings wrath. And where there is no law, there is no transgression.
16Ideo 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
16Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the 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:
17As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist.
18qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei: Sic erit semen tuum.
18Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring be.”
19Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ.
19Without weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness of Sarah’s womb.
20In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo:
20Yet he did not waver through disbelief in the promise of God, but was strengthened in his faith and gave glory to God,
21plenissime sciens, quia quæcumque promisit, potens est et facere.
21being fully persuaded that God was able to do what He had promised.
22Ideo et reputatum est illi ad justitiam.
22This is why “it was credited to him as righteousness.”
23Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam:
23Now the words “it was credited to him” were written not only for Abraham,
24sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,
24but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead.
25qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.
25He was delivered over to death for our trespasses and was raised to life for our justification.
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