<h3>Abraham Justified by Faith</h3>4 What then shall we say was gained by Abraham, our forefather according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” 4 Now to the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, 6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:<poetry> 7 <poetry> “Blessed are those whose lawless deeds are forgiven, <indent>and whose sins are covered;</indent> </poetry> 8 <poetry>blessed is the man against whom the Lord will not count his sin.”</poetry></poetry> 9 Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. 10 How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11 He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, 12 and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. <h3>The Promise Realized Through Faith</h3> 13 For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. 14 For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath, but where there is no law there is no transgression. 16 That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, 17 as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18 In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” 19 He did not weaken in faith when he considered his own body, which was as good as dead ( since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. 20 No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that God was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.” 23 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, 25 who was delivered up for our trespasses and raised for our justification.

Romans 4:1

What then shall we say was gained by Abraham, <cr>1</cr>our forefather according to the flesh?

For if Abraham was justified by works, he has something to boast about, but <cr>1</cr>not before God.

Romans 4:2

For what does the Scripture say? <cr>1</cr>“Abraham believed God, and it was counted to him as righteousness.”

Romans 4:3

Now <cr>1</cr>to the one who works, his wages are not counted as a gift but as his due.

Romans 4:4

And to the one who does not work but <cr>1</cr>believes in<ft>1</ft> him who justifies the ungodly, his faith is counted as righteousness,

Romans 4:5

just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:<pb/><poetry>

Romans 4:6

<cr>1</cr>“Blessed are those whose lawless deeds are forgiven, <indent>and whose sins are covered;</indent>

Romans 4:7

blessed is the man against whom the Lord will not <cr>1</cr>count his sin.”</poetry>

Romans 4:8

Is this blessing then only for <cr>1</cr>the circumcised, or also for the uncircumcised? <cr>2</cr>For we say that faith was counted to Abraham as righteousness.

Romans 4:9

How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised.

Romans 4:10

<cr>1</cr>He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was <cr>2</cr>to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well,

Romans 4:11

and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

Romans 4:12

Romans 4:13

For <cr>1</cr>the promise to Abraham and his offspring <cr>2</cr>that he would be heir of the world did not come through the law but through the righteousness of faith.

<cr>1</cr>For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void.

Romans 4:14

For <cr>1</cr>the law brings wrath, but <cr>2</cr>where there is no law <cr>3</cr>there is no transgression.

Romans 4:15

That is why it depends on faith, <cr>1</cr>in order that the promise may rest on grace and <cr>2</cr>be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, <cr>3</cr>who is the father of us all,

Romans 4:16

as it is written, <cr>1</cr>“I have made you the father of many nations”—in the presence of the God in whom he believed, <cr>2</cr>who gives life to the dead and calls into existence <cr>3</cr>the things that do not exist.

Romans 4:17

In hope he believed against hope, that he should become the father of many nations, as he had been told, <cr>1</cr>“So shall your offspring be.”

Romans 4:18

He did not weaken in faith when he considered his own body, which was <cr>1</cr>as good as dead (<cr>2</cr>since he was about a hundred years old), or when he considered <cr>3</cr>the barrenness<ft>1</ft> of Sarah's womb.

Romans 4:19

No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God,

Romans 4:20

fully convinced that <cr>1</cr>God was able to do what he had promised.

Romans 4:21

That is why his faith was “counted to him as righteousness.”

Romans 4:22

But <cr>1</cr>the words “it was counted to him” were not written for his sake alone,

Romans 4:23

but for ours also. It will be counted to us <cr>1</cr>who believe in <cr>2</cr>him who raised from the dead Jesus our Lord,

Romans 4:24

<cr>1</cr>who was delivered up for our trespasses and raised <cr>2</cr>for our justification.

Romans 4:25

 1 What then shall we say was gained by Abraham,  our forefather according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but  not before God. 3 For what does the Scripture say?  “Abraham believed God, and it was counted to him as righteousness.” 4 Now  to the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but  believes in  him who justifies the ungodly, his faith is counted as righteousness, 6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:  7  “Blessed are those whose lawless deeds are forgiven, and whose sins are covered;  8 blessed is the man against whom the Lord will not  count his sin.” 9 Is this blessing then only for  the circumcised, or also for the uncircumcised?  For we say that faith was counted to Abraham as righteousness. 10 How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11  He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was  to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, 12 and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. 13 For  the promise to Abraham and his offspring  that he would be heir of the world did not come through the law but through the righteousness of faith. 14  For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For  the law brings wrath, but  where there is no law  there is no transgression. 16 That is why it depends on faith,  in order that the promise may rest on grace and  be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham,  who is the father of us all, 17 as it is written,  “I have made you the father of many nations”—in the presence of the God in whom he believed,  who gives life to the dead and calls into existence  the things that do not exist. 18 In hope he believed against hope, that he should become the father of many nations, as he had been told,  “So shall your offspring be.” 19 He did not weaken in faith when he considered his own body, which was  as good as dead ( since he was about a hundred years old), or when he considered  the barrenness  of Sarah's womb. 20 No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that  God was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.” 23 But  the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us  who believe in  him who raised from the dead Jesus our Lord, 25  who was delivered up for our trespasses and raised  for our justification.

From Wikipedia: 

The English Standard Version (ESV) is an English translation of the Bible. The ESV was published in 2001 by Crossway, having been "created by a team of more than 100 leading evangelical scholars and pastors." The ESV relies on recently published critical editions of the original Hebrew and Greek texts. Crossway claim that the ESV continues a legacy begun by the Tyndale New Testament of precision and faithfulness in English translation of the original text, followed in the same standard by "the King James Version of 1611 (KJV), the English Revised Version of 1885 (RV), the American Standard Version of 1901 (ASV), and the Revised Standard Version of 1952 and 1971." Crossway describes the ESV as a translation that "emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning." Crossway also describes the ESV as a translation that adheres to an "essentially literal" translation philosophy, taking into account "differences in grammar, syntax, and idiom between current literary English and the original languages."

The ESV is derived from the 1971 text edition of the Revised Standard Version (RSV). ESV Translation Oversight Committee member Wayne Grudem claims that approximately eight percent (or about 60,000 words) of the 1971 RSV text being used for the ESV was revised as of first publication in 2001. Grudem states that the committee removed "every trace of liberal influence that had caused such criticism from evangelicals when the RSV was first published in 1952." Although, Grudem also states that much of the 1971 RSV text left unchanged by the committee "is simply 'the best of the best' of the KJV tradition."

With regard to gender language, the ESV Translation Oversight Committee state that "the goal of the ESV is to render literally what is in the original."[9] The committee expands on this position in claiming that, although the ESV avoids using gender-neutral language (for the purpose of preserving contextual meaning found in the original text), the translation does utilize gender-neutral language in specific cases. The committee further state that their objective was "transparency to the original text, allowing the reader to understand the original on its own terms rather than in the terms of our present-day Western culture."[9] The ESV Study Bible often details in its commentary why a complementarian interpretation of the original text may have been rendered in translation.

OT: Biblia Hebraica Stuttgartensia (5th ed., 1997); additional sources in difficult cases
NT: UBS Greek New Testament (5th corrected ed.); Novum Testamentum Graece (28th ed., 2012)

Romans4 - ESV

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