Romans 4
Amplified Bible
Justification by Faith Evidenced in Old Testament
4 What then shall we say that Abraham, our forefather [a]humanly speaking, has found? [Has he obtained a favored standing?] 2 For if Abraham was justified [that is, acquitted from the guilt of his sins] by works [those things he did that were good], he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed in (trusted, relied on) God, and it was credited to his account as righteousness (right living, right standing with God).”(A) 4 Now to a laborer, his wages are not credited as a favor or a gift, but as an obligation [something owed to him]. 5 But to the one who does not work [that is, the one who does not try to earn his salvation by doing good], but believes and completely trusts in Him who justifies the ungodly, his faith is [b]credited to him as righteousness (right standing with God). 6 And in this same way David speaks of the blessing on the one to whom God credits righteousness apart from works:
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“Blessed and happy and favored are those whose lawless acts have been forgiven,
And whose sins have been covered up and completely buried.
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“Blessed and happy and favored is the man whose sin the Lord will not take into account nor charge against him.”(B)
9 Is this blessing only for the circumcised, or also for the uncircumcised? For we say, “Faith was credited to Abraham as righteousness.” 10 How then was it credited [to him]? Was it after he had been circumcised, or before? Not after, but while [he was] uncircumcised. 11 He received the sign of circumcision, a seal or confirmation of the righteousness which he had by faith while [he was still] uncircumcised—this was so that he would be the [spiritual] father of all who believe without being circumcised—so that righteousness would be credited to them, 12 and [that he would be] the [spiritual] father of those circumcised who are not only circumcised, but who also walk in the steps of the faith of our father Abraham which he had before he was circumcised.
13 For the promise to Abraham or to his descendants that he would be heir of the world was not through [observing the requirements of] the Law, but through the righteousness of faith.(C) 14 If those who are [followers] of the Law are [the true] heirs [of Abraham], then faith [leading to salvation] is of no effect and void, and the promise [of God] is nullified. 15 For the Law results in [God’s] wrath [against sin], but where there is no law, there is no violation [of it either].
16 Therefore, [inheriting] the promise depends entirely on faith [that is, confident trust in the unseen God], in order that it may be given as an act of grace [His unmerited favor and mercy], so that the promise will be [legally] guaranteed to all the descendants [of Abraham]—not only for those [Jewish believers] who keep the Law, but also for those [Gentile believers] who share the faith of Abraham, who is the [spiritual] father of us all— 17 (as it is written [in Scripture], “I have made you a father of many nations”) in the sight of Him in whom he believed, that is, God [c]who gives life to the dead and calls into being that which does not exist.(D) 18 In hope against hope Abraham believed that he would become a father of many nations, as he had been promised [by God]: “So [numberless] shall your descendants be.”(E) 19 Without becoming weak in faith he considered his own body, now as good as dead [for producing children] since he was about a hundred years old, and [he considered] the deadness of Sarah’s womb.(F) 20 But he did not doubt or waver in unbelief concerning the promise of God, but he grew strong and empowered by faith, giving glory to God, 21 being fully convinced that God had the power to do what He had promised. 22 Therefore his faith was credited to him as righteousness (right standing with God).(G) 23 Now not for his sake alone was it written that it was credited to him, 24 but for our sake also—to whom righteousness will be credited, as those who believe in Him who raised Jesus our Lord from the dead— 25 who was betrayed and crucified because of our sins, and was raised [from the dead] because of our justification [our acquittal—absolving us of all sin before God].
Footnotes
- Romans 4:1 Lit according to the flesh.
- Romans 4:5 Faith is not an equivalent or substitute for righteousness, but God graciously treats it as if it were the same. Otherwise, no one could be saved from sin and have eternal life.
- Romans 4:17 A reference to both the birth of Isaac, and the resurrection of Christ.
Romani 4
Cornilescu 1924 - Revised 2010, 2014
4 Ce vom zice dar că a căpătat, prin puterea lui, strămoşul nostru Avraam(A)? 2 Dacă Avraam a fost socotit neprihănit(B) prin fapte, are cu ce să se laude, dar nu înaintea lui Dumnezeu. 3 Căci ce zice Scriptura? „Avraam(C) a crezut pe Dumnezeu, şi aceasta i s-a socotit ca neprihănire.” 4 Însă, celui(D) ce lucrează, plata cuvenită lui i se socoteşte nu ca un har, ci ca ceva datorat; 5 pe când celui ce nu lucrează, ci crede în Cel ce socoteşte pe păcătos neprihănit(E), credinţa pe care o are el îi este socotită ca neprihănire. 6 Tot astfel şi David numeşte fericit pe omul acela pe care Dumnezeu, fără fapte, îl socoteşte neprihănit. 7 „Ferice(F)”, zice el, „de aceia ale căror fărădelegi sunt iertate şi ale căror păcate sunt acoperite! 8 Ferice de omul căruia nu-i ţine Domnul în seamă păcatul!” 9 Fericirea aceasta este numai pentru cei tăiaţi împrejur sau şi pentru cei netăiaţi împrejur? Căci zicem că lui Avraam credinţa „i-a fost socotită ca neprihănire.” 10 Dar cum i-a fost socotită? După sau înainte de tăierea lui împrejur? Nu când era tăiat împrejur, ci când era netăiat împrejur. 11 Apoi, a(G) primit ca semn tăierea împrejur, ca o pecete a acelei neprihăniri pe care o căpătase prin credinţă, când era netăiat împrejur. Şi aceasta, pentru ca să(H) fie tatăl tuturor celor care cred, măcar că nu sunt tăiaţi împrejur; ca, adică, să li se socotească şi lor neprihănirea aceasta 12 şi pentru ca să fie şi tatăl celor tăiaţi împrejur, adică al acelora care nu numai că sunt tăiaţi împrejur, dar şi calcă pe urmele credinţei aceleia pe care o avea tatăl nostru Avraam, când nu era tăiat împrejur.
Moştenirea vine prin credinţă
13 În adevăr, făgăduinţa făcută lui Avraam sau seminţei lui, că va moşteni(I) lumea, n-a fost făcută pe temeiul Legii, ci pe temeiul acelei neprihăniri care se capătă prin credinţă. 14 Căci(J), dacă moştenitori sunt cei ce se ţin de Lege, credinţa este zadarnică şi făgăduinţa este nimicită, 15 pentru că Legea(K) aduce mânie, şi unde nu este o lege, acolo nu este nici călcare de lege. 16 De aceea, moştenitori sunt cei ce se fac prin credinţă, pentru ca să fie prin har(L), şi pentru ca(M) făgăduinţa să fie chezăşuită pentru toată sămânţa lui Avraam: nu numai pentru sămânţa aceea care este sub Lege, ci şi pentru sămânţa aceea care(N) are credinţa lui Avraam, tatăl nostru al tuturor, 17 după cum este scris: „Te-am(O) rânduit să fii tatăl multor neamuri”. El, adică, este tatăl nostru înaintea lui Dumnezeu în care a crezut, care(P) învie morţii şi care cheamă lucrurile(Q) care nu sunt, ca şi cum ar fi. 18 Nădăjduind împotriva oricărei nădejdi, el a crezut şi astfel a ajuns tatăl multor neamuri, după cum i se spusese: „Aşa(R) va fi sămânţa ta”. 19 Şi, fiindcă n-a fost slab în credinţă, el nu s-a(S) uitat la trupul său, care era îmbătrânit – avea aproape o sută de ani – nici la faptul că Sara nu mai putea să aibă copii. 20 El nu s-a îndoit de făgăduinţa lui Dumnezeu, prin necredinţă, ci, întărit prin credinţa lui, a dat slavă lui Dumnezeu, 21 deplin încredinţat că El ce făgăduieşte poate(T) să şi împlinească. 22 De aceea, credinţa aceasta „i-a fost socotită ca neprihănire.” 23 Dar nu(U) numai pentru el este scris că „i-a fost socotită ca neprihănire”, 24 ci este scris şi pentru noi, cărora, de asemenea, ne va fi socotită, nouă celor ce credem în Cel(V) ce a înviat din morţi pe Isus Hristos, Domnul nostru, 25 care(W) a fost dat din pricina fărădelegilor noastre şi a înviat(X) din pricină că am fost socotiţi neprihăniţi.
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Copyright of the Cornilescu Bible © 1924 belongs to British and Foreign Bible Society. Copyright © 2010, 2014 of the revised edition in Romanian language belongs to the Interconfessional Bible Society of Romania, with the approval of the British and Foreign Bible Society.
