1 What, then, are we to say that Abraham {Abraam: covenant ancestor}, our forefather according to the flesh {sarka: human nature}, came to find?
2 If Abraham were justified by works, he would have a basis for boasting {kauchēma: basis for pride}, yet not in the presence of God {Theos, Righteous Judge}.
3 For what does the Scripture say? Abraham believed God {Theos, Covenant Promise Giver}, and it was credited to him as righteousness {dikaiosyne: covenant acceptance}.
4 To the one who works, however, the wage is not credited as grace {charin: gracious favor}, but as obligation {opheilema: what is owed}.
5 But for the one who does not work, yet trusts in the one who justifies the ungodly {asebe: irreverent sinner}, that person’s faith is reckoned as righteousness {dikaiosynen: accepted standing}.
6 In the same way, David speaks about the blessedness {makarismos: favored status} of the person to whom God {Theos, Righteous Grantor} credits righteousness apart from works.
7 Blessed are those whose lawless deeds {anomiai: violations of law} have been forgiven, and whose sins have been covered {epekaluphthesan: concealed from sight}.
8 Blessed is the man {aner: individual person} to whom the Lord {Kyrios, Merciful Judge} will not reckon sin.
9 Is this blessedness {makarismos: state of divine favor} limited to the circumcised, or does it also include the uncircumcised? For we affirm that faith was credited to Abraham as righteousness {dikaiosyne: standing before God}.
10 How, then, was it reckoned {elogisthe: credited to account} to him—while he was circumcised, or while he was uncircumcised {akrobystia: uncircumcised state}? It was not in circumcision, but in uncircumcision.
11 And he received the sign {semeion: covenant marker} of circumcision as a seal of the righteousness {dikaiosune: covenant acceptance} that came from the faith he had while uncircumcised, so that he would be father to all who believe while uncircumcised, and righteousness might be credited to them as well.
12 And he is father of the circumcised {peritome: covenant sign} for those who are not only of circumcision, but who also walk in the footsteps of the faith our father Abraham {Abraam: covenant ancestor} had while uncircumcised.
13 For the promise {epangelia: covenant assurance} to Abraham and to his offspring—that he would be heir of the world—did not come through the law, but through the righteousness of faith {pisteos: trusting reliance}.
14 For if the heirs are those who are from the law, then faith {pistis: trust-based reliance} is emptied, and the promise {epangelia: covenant guarantee} is rendered ineffective.
15 For the law {nomos: Mosaic legal code} produces wrath, but where there is no law there is no transgression {parabasis: breach of command}.
16 Because of this, it is out of faith {pistis: trusting reliance}, so that, according to grace, the promise may stand firm for all the seed {sperma: covenant offspring}—not only for the one from the law, but also for the one from the faith of Abraham, who is the father of all of us.
17 Just as it has been written, “I have made you a father {pater: covenant ancestor} of many nations,” before God {Theos, Giver of Resurrection} whom he believed—who gives life to the dead and calls the things that are not as though they are.
18 Who, against hope, believed in hope, so that he might become the father {pater: patriarchal ancestor} of many nations, according to what had been spoken: “So will your seed {sperma: covenant family} be.”
19 And not having become weak in faith {pistis: steadfast trust}, he considered his own body, as having already been deadened, being about one hundred years old, and the deadness of Sarah’s womb {metra: seat of life}.
20 But regarding God’s {Theos, Faithful Promise Giver} promise, he did not falter in unbelief {apistia: refusal to trust}; rather, he was empowered in faith, giving glory to God.
21 And he was fully convinced {plerophoretheis: completely assured} that God {Theos, Faithful Promise-Keeper} was also able to do what He had promised.
22 For this reason {dio: logical conclusion}, it was credited to him as righteousness {dikaiosynen: covenant status}.
23 Now it was not written for him only {monon: excluding others}, that it was credited {elogisthē: reckoned as righteous} to him.
24 But it is also for us, to whom it will be credited—those who believe {pisteuousin: trusting in him} in the One who raised Jesus {Iesous, Risen Redeemer} our Lord {Kyrios, Exalted Ruler} from the dead.
25 He {Christos, Crucified And Risen} was handed over {paredothe: handed over to death} because of our transgressions and was raised for our justification.