Preface: Paul uses the example of Abraham to show that we are saved by faith and not through the Law and not through circumcision.

Bible Summary: Abraham was counted righteous by faith before he was circumcised. He is the father of all who believe. The promise depends on faith.

This should be the most extensive examination of Romans 4 available, where you will be able to examine in depth every word of the original text.

Brief Overview:

Outline of Chapter 4:

Preface

Introduction

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Chapter Summary

Addendum

Charts, Graphics and Short Doctrines:

         Preface               Preface

         Preface               Brief Overview

         Preface               Quotations

         Introduction         Titles and/or Brief Descriptions of Romans 4 (by Various Commentators)

         Introduction         Brief, but insightful observations of Romans 4 (various commentators)

         Introduction         Fundamental Questions About Romans 4

         Introduction 

         Introduction         The Prequel to Romans 4

         Introduction         The Principals of Romans 4

         Introduction         The Places of Romans 4

         Introduction         By the Numbers

         Introduction         A Synopsis of Romans 4

         Introduction         Outlines and Summaries of Romans 4 (Various Commentators)

         Introduction         A Synopsis of Romans 4 from the Summarized Bible

         Introduction 

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         Introduction         The Big Picture (Romans –)

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         Introduction         Changes—additions and subtractions

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         v.      13              Genesis 15 God’s Promise to Abraham

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         v.      17              God’s Promises to Abraham in Supergrace: Genesis 17:1–14

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         Summary            A Set of Summary Doctrines and Commentary

         Summary            Why Romans 4 is in the Word of God

         Summary            What We Learn from Romans 4

         Summary            Jesus Christ in Romans 4

         Summary            A Brief Review of Romans 4

         Summary 

         Summary 

         Addendum 

         Addendum 

         Addendum          A Complete Translation of Romans 4

         Addendum          Doctrinal Teachers Who Have Taught Romans 4

         Addendum          Word Cloud from the Kukis Paraphrase of Romans 4

         Addendum          Word Cloud from Exegesis of Romans 4

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An Introduction to Romans 4

I ntroduction: Romans 4 is written around a.d. 57–58. Now, I hold to the concept that Paul did not know everything all at once when it came to Bible doctrine, and that he was writing letters to churches before he knew all that he knew (Paul was constantly learning). In this chapter, as in the previous one, Paul is dealing with believing Jews, who had the Law, and with gentiles who had believed in Jesus Christ.

Based upon my understanding of Romans, Paul did not yet know about dispensations. He was moving in that direction and he would, not too far into the future, begin to understand dispensational theology. So how does Paul explain the natural friction which might occur between Jews and gentiles at a church, where the Jews have been brought up with the Law of Moses; and the gentiles had not. How does one explain that apart from dispensations?

Let me pose a question and then explain the answer. Why didn’t God have Paul write to the church at Rome four or five years later when Paul began to understand dispensations? Would not that have allowed Paul to give a cleaner explanation for things being as they were? Maybe, but here is one of the reasons that we have the book of Romans. I have found that believers in the Church Age are confused about several things: the relationship between God, the Jews and the New Testament believers in this era; they are confused about the Law of God and what we ought to do with it; and they are confused about the hypostatic union (the confusion about this last doctrine has led to a number of prominent cults, like the Mormons and the Jehovah’s Witnesses).

Now, when I run into someone confused the Jews, gentiles and the Law, it is my habit to try to explain dispensations to them. Well, for some people, as soon as they hear the word dispensations, they have turned off their brain. They either do not understand it at all or they have some idea about what the word means and they have completely rejected it. So when I say, “Listen, all of this can be explained by dispensations;” many people have turned me off at that point, for one of those two reasons.

Large portions of the book of Romans provide a stepping stone from not understanding anything about the Law, the Jews and the gentiles; to dispensationalism. A person may not want to hear the words dispensations, epochs, etc., but Paul shows us that you can reason and explain these things without ever using the D word.

Once a person understands the relationship of faith, the Law, the Jews and the gentiles, as based upon the book of Romans, from there, it is a very short hop to dispensationalism. They could not have made this jump before, as it was too far. But, when Romans is explained to them from Paul’s logic and point of view (without the mention of dispensations), they can accept this information without believing in or understanding dispensations.

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Here is how others have translated this verse:

Ancient texts:                       I will use the Westcott-Hort Greek text as the basis for my English translation. I use that test primarily because e-sword has a nice module by Rob Wolfram which has the interlinear English text, Strong’s #’s, and the Greek morphology. The e-sword tab is IWH+P. I do not use their English text for my translation. Also, throughout, I take in consideration alternate readings.

As a young Christian, I was quite interested in the alternative readings. After many decades of study, I have found that, as with the Hebrew text, disputed readings rarely have any affect on the interpretation of a text (apart from perhaps a half-dozen fairly well-known alternate readings, like the end of the book of Mark).

I will compare the Greek text to English translations of the Latin and Syriac (= Aramaic) texts, using the Douay-Rheims translation and George Lamsa’s translation from the Syriac. I often update these texts with non-substantive changes (e.g., you for thou, etc.).

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

The Septuagint and the Dead Sea Scrolls are irrelevant, as they preceded the writing of the New Testament by over 200 years.

Underlined words indicate differences in the text.

Ancient texts:

Westcott-Hort Text (Greek)    What therefore will we say [concerning] Abraham the father of us according to flesh? For if Abraham out from works is declared righteous, he keeps on having a boasting (but not face to face with God). For what does the Scripture keep on saying? And believed Abraham in the God and it was counted to him toward righteousness. (Genesis 15:6)

Complete Apostles’ Bible      What then shall we say that Abraham our father has found according to the flesh?

For if Abraham was justified by works, he has grounds for boasting, but not before God.

For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."

Douay-Rheims 1899 (Amer.) What shall we say then that Abraham hath found, who is our father according to the flesh?

For if Abraham were justified by works, he hath whereof to glory, but not before God.

For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.

Holy Aramaic Scriptures        .

Original Aramaic NT              What therefore do we say about Abraham, the chief of our forefathers,* that he found in the flesh?

For if Abraham were declared righteous by works, he would have had pride; but not in the presence of God.

For what do the Scriptures say? "Abraham believed God, and it was accounted to him for righteousness."

Lamsa Peshitta (Syriac)         .

Significant differences: 

English Translations:          I have included translations which I disagree with and footnotes that I do not necessarily agree with. If I believe that the author is too far from the truth, I may even address that at the footnote. However, nearly all of the correct commentary will be found following the Greek text box and the translation of each phrase.

Limited Vocabulary Translations:

Bible in Basic English             What, then, may we say that Abraham, our father after the flesh, has got? 

For if Abraham got righteousness by works, he has reason for pride; but not before God. 

But what does it say in the holy Writings? And Abraham had faith in God, and it was put to his account as righteousness.

Bible in Worldwide English     So what shall we say about Abraham? He is the father of our family on earth.

If Abraham was put right with God, because of what he did, he has something to be proud of. But he has nothing to be proud of when he stands before God.

What do the holy writings say? It says, Abraham believed God. And God said that he was a good man.

Easy English                          .

Easy-to-Read Version–2008  So what can we say about Abraham, the father of our people? What did he learn about faith?

If Abraham was made right by the things he did, he had a reason to boast about himself. But God knew different.

That's why the Scriptures say, "Abraham believed God, and because of this he was accepted as one who is right with God."

God’s Word™                         What can we say that we have discovered about our ancestor Abraham?

If Abraham had God's approval because of something he did, he would have had a reason to brag. But he could not brag to God about it.

What does Scripture say? "Abraham believed God, and that faith was regarded by God to be his approval of Abraham."

Good News Bible (TEV)         What shall we say, then, of Abraham, the father of our race? What was his experience?

If he was put right with God by the things he did, he would have something to boast about---but not in God's sight.

The scripture says, "Abraham believed God, and because of his faith God accepted him as righteous."

J. B. Phillips                           .

The Message                         .

NIRV                                      .

New Life Version                    .

Radiant New Testament        .

New Simplified Bible              .

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible              .

Contemporary English V.       Well then, what can we say about our ancestor Abraham?

If he became acceptable to God because of what he did, then he would have something to brag about. But he would never be able to brag about it to God.

The Scriptures say, "God accepted Abraham because Abraham had faith in him."

Goodspeed New Testament  .

The Living Bible                     .

New Berkeley Version           .

New Living Translation           .

The Passion Translation        Let me use Abraham as an example. It is clear that humanly speaking, he was the founder of Judaism. What was his experience of being made right with God? 

Was it by his good works of keeping the law? No. For if it was by the things he did, he would have something to boast about, but no one boasts before God. 

Listen to what the Scriptures say: Because Abraham believed God’s words, his faith transferred God’s righteousness into his account.

Plain English Version             .

UnfoldingWord Simplified T.  Abraham is the revered ancestor of us Jews. So think about what we can learn from what happened to Abraham. If it was because of Abraham's doing good things that God put him right with himself, Abraham would then have had reason to boast about that to people,( but, even so, he would not have had any reason to boast to God about it). Remember that in the scriptures it is written that Abraham believed what God promised to do for him, and that for this reason, God considered Abraham to be right with himself.

Williams’ New Testament      Then what are we to say about our forefather Abraham? For if he was considered in right standing with God on the condition of what he did, he has something to boast of, but not before God. For what does the Scripture say? "Abraham put his faith in God, and it was credited to him as right standing with God."

Partially literal and partially paraphrased translations:

American English Bible          .

Beck’s American Translation .

Breakthrough Version            So what will we state for Abraham, our forefather, to have found regarding the physical body? You see, if Abraham was shown to be right from actions, he has something to brag about, but not to God. You see, what does the Old Testament writing say in Genesis 15:6? "Abraham trusted God, and it was considered to him as the right way."

Common English Bible           .

A. Campbell's Living Oracles What do we then say that Abraham our father obtained by the flesh? for if Abraham were justified by works, he might boast; but not before God. For what says the scripture? "And Abraham believed God, and it was counted to him for righteousness."

New Advent (Knox) Bible       .

NT for Everyone                     .

20^th Century New Testament What then, it may be asked, are we to say about Abraham, the ancestor of our nation? If he was pronounced righteous as the result of obedience, then he has something to boast of. Yes, but not before God. For what are the words of Scripture? 'Abraham had faith in God, and his faith was regarded by God as righteousness.'

Mostly literal renderings (with some occasional paraphrasing):

An Understandable Version   .

Berean Study Bible                .

Christian Standard Bible        .

Conservapedia Translation    .

Revised Ferrar-Fenton           .

Free Bible Version                 Let’s take Abraham as an example. From a human viewpoint he is the father of our nation. Let’s ask, “What was his experience?” For if Abraham was set right by what he did, he would have had something to boast about—but not in God’s eyes. However what does Scripture say? “Abraham trusted God, and so he was considered as being right.”

International Standard V        The Example of Abraham

What, then, are we to say about Abraham, our human ancestor?

For if Abraham was justified by actions, he would have had something to boast about—though not before God.

For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.” [Gen 15:6]

Lexham Bible                         .

Montgomery NT                     What then shall we say of Abraham, our ancestor in the flesh?

For if Abraham was justified by works, he has something to be proud of, but not before God.

For what does Scripture say? And Abraham believed God, and it was set down to his account as righteousness.

NIV, ©2011                             .

Riverside New Testament      WHAT then shall we say that Abraham, our forefather according to the flesh, experienced? For if Abraham was pronounced righteous because of works, he had something to boast of. But he had nothing before God; for what says the Scripture? "Abraham believed God, and it was credited to him for righteousness."

Leicester A. Sawyer’s NT      . Occasion

The Spoken English NT         .

UnfoldingWord Literal Text    .

Urim-Thummim Version         .

Weymouth New Testament    What then shall we say that Abraham, our earthly forefather, has gained? For if he was held to be righteous on the ground of his actions, he has something to boast of; but not in the presence of God. For what says the Scripture? "AND ABRAHAM BELIEVED GOD, AND THIS WAS PLACED TO HIS CREDIT AS RIGHTEOUSNESS."

Wikipedia Bible Project          Let us turn to Abraham, from a human viewpoint the father of our nation, and ask, what was his experience? Because if Abraham was set right by what he did, then he would have something to boast about—but not in God’s eyes. But what does scripture say? “Abraham trusted God, and so he was considered as right.”

Worsley’s New Testament    .

Catholic Bibles (those having the imprimatur):

Christian Community (1988)     .

The Heritage Bible                 .

New American Bible (2011)   .

New Catholic Bible                 .

New Jerusalem Bible             .

NRSV (Anglicized Cath. Ed.) .

Revised English Bible–1989   .

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           .

Hebraic Roots Bible               What then shall we say our father Abraham to have found according to flesh? For if Abraham was justified by works, he had reason to be proud, but not with YAHWEH. For what does the Scripture say? "And Abraham believed YAHWEH, and it was counted to him for righteousness." (Gen. 15:6)

Holy New Covenant Trans.    "Then what should we say about Abraham, our ancestor? What did he gain from his human experiences? If Abraham was made right by human effort, then he would have something to boast about." — but not with God! What does the Scripture say? "Abraham believed God and, therefore, God declared him an upright man."

The Scriptures 2009              What, then, shall we say Araham our father, to have found, according to the flesh? 

For if Araham was declared right by works, he has ground for boasting, but not before Elohim. 

For what does the Scripture say? “Araham believed Elohim, and it was reckoned to him for righteousness.”^a Genesis 15:6

^aSee also Galatians 3:6.

Tree of Life Version                .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament       ...what? so [We] will say to have found abraham the father [of] us in flesh if for abraham from works is justified [He] has boasting but not {He has it} to god what? for The Writing says believes but abraham the god and [She] is accounted [to] him to right...

Alpha & Omega Bible            WHAT THEN SHALL WE SAY THAT ABRAHAM, OUR FOREFATHER ACCORDING TO THE FLESH, HAS FOUND?

FOR IF ABRAHAM WAS ACQUITTED BY WORKS, HE HAS SOMETHING TO BOAST ABOUT, BUT NOT BEFORE THEOS (The Alpha & Omega).

FOR WHAT DOES THE SCRIPTURE SAY? “ABRAHAM BELIEVED THEOS (The Alpha & Omega), AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.” †(Genesis 15:6)

Awful Scroll Bible                   What will we say then, Abraham our father, accordingly to the flesh, is to have come upon? For, if Abraham was made righteous by works, he holds boasting, however not with respects to God. For what instructs the Writings? "And Abraham confides on God, and it is being reckoned to him for virtuousness."

Concordant Literal Version    What, then, shall we declare that Abraham, our forefather, according to flesh, has found?

For if Abraham was justified by acts, he has something to boast in, but not toward God."

For what is the scripture saying? Now "Abraham believes God, and it is reckoned to him for righteousness."

exeGeses companion Bible   THE JUSTNESS OF ABRAHAM

So what say we?

That Abraham our father found, as to flesh?

For if Abraham were justified by works

he has whereof to boast; but not toward Elohim.

For what words the scripture?

Abraham trusted Elohim

and it reckoned to him to justness.

Genesis 15:6

God’s Truth (Tyndale)           .

Orthodox Jewish Bible           What then shall we say about the one who according to the basar (flesh) is Avraham Avinu? What did he find to be the case?

For if Avraham Avinu was accounted to be YITZDAK IM HASHEM and acquitted before Hashem on the basis of ma’asim tovim (Works), he has something to boast about. But not before Hashem!

For what does the Torah say? Avraham Avinu had emunah (faith) in Hashem V'YACHSHEVEH-HA LO TZEDAKAH ("and it was accounted, credited, reckoned imputed to him for righteousness" Gen 15:6.)

Rotherham’s Emphasized B. .

Expanded/Embellished Bibles:

The Amplified Bible                .

An Understandable Version   What should we say then [about what] our forefather Abraham discovered? For if Abraham had been made right with God by doing good deeds he would have had something to boast about, but not in God’s presence. For what does the Scripture say? [Gen. 15:6 says], “And Abraham believed God, so God considered him righteous.”

Benjamin Brodie’s trans.       Therefore, what should we conclude, that Abraham, our forefather, obtained justification on the basis of the flesh?

For if Abraham had been justified by means of works, then he would have reason to boast [before men], but not before God.

For what does the Scripture [Genesis 15:6] say? Abraham believed God and it was credited to him because of [the imputation of Christ’s] righteousness .

The Expanded Bible              .

Jonathan Mitchell NT             What then shall we declare Abraham – our forefather according to the flesh (or: the first founder of our family, in line with natural descent) – to have found? (or: What, consequently, will we say? Is Abraham found [as] our preferred father on the level or sphere of flesh?)

You see, if Abraham was rightwised, placed in right relationship, and declared just and in accord with the Way, from out of [his] works (or: made right, turned in the right direction and justified by actions; = included in covenant from [his] deeds), he yet holds something to boast about (a ground or right for boasting), but not toward (or: face to face with) God.

For what is the Scripture saying? "Now Abraham believed by, trusted in and was loyal to, God and it was considered for (reasonably concluded in; an account was put to) him [to have entered] into a right relationship with behavior in accord with the Way pointed out (or: unto fairness and equity from being turned in the right direction; for properly-ordered living)." (or: "So Abraham has faith by God, and he is counted into Righteousness and Rightwisedness [= covenant participation] by Him.") [Gen. 15:6]

P. Kretzmann Commentary    .

Syndein/Thieme                     .

Translation for Translators     .

The Voice                               .

Bible Translations with Many Footnotes:

Lexham Bible                         Abraham’s Faith Counted as Righteousness

What then shall we say that Abraham, our ancestor according to the flesh, has found? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? “And Abraham believed God, and it was credited to him for righteousness.” [A quotation from Gen 15:6]

NET Bible®                             .

New American Bible (2011)   .

The Passion Translation        .

Rotherham’s Emphasized B. Whatˎ thenˎ shall we say—||as touching Abraham our forefather||^a?

    For <if Abraham |by works| was declared righteous> he hath whereof to boast;—

Neverthelessˎ not towards God,—

    For what doth |the Scripture| say?

And Abraham believed in God,

And it was reckoned unto him as righteousness.^b

^a Or (WH): “affirm Abraham our father to have found.”

^b Gen. xv. 6; Gal. iii. 6; Ja. ii. 23.

The Spoken English NT         The Principle of Faith is Older Than the Jewish Law
So, what can we say about the experience of Abraham,^a our physical ancestor?

Surely, if Abraham was found innocent on the basis of things he did, he had something to brag about-but not in front of God.

After all, what does scripture say?
Abraham believed God, and it was credited to him as being in the right.^b

a.Lit. “What then shall we say that Abraham discovered?”

b.Traditionally: “it was credited to him as righteousness” (Genesis 15:6; see also Galatians 3:6, James 2:23).

Wilbur Pickering’s New T.     Abraham
What then shall we say that our father Abraham discovered, as a man? If Abraham was really justified by works, he has a boast—but not before God. So what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”¹

(1) See Gen_15:6.

WEB — Messianic Edition       .

Literal, almost word-for-word, renderings:

A Faithful Version                  .

Analytical-Literal Translation  What then will we say [that] Abraham our father to have found according to [the] flesh? For if Abraham was justified [or, declared righteous] by works, he has [grounds for] boasting—but not before God. For what does the Scripture say? "But Abraham believed God, and it was accounted to him for righteousness." [Gen 15:6]

Berean Literal Bible                .

Bill Puryear translation           Therefore, what shall we say that Abraham, our human forefather, has attained?

For if [assuming that] Abraham has been justified by means of works, he has something to be proud of, but not in relationship to God.

For what does the Scripture say? ‘Now Abraham had believed in God [Jesus Christ], and so it was credited to him as righteousness.’

C. Thomson updated NT        . Matter

Charles Thomson NT             .

Context Group Version          What then shall we say that Abraham, our forefather, has found according to the flesh? For if Abraham was vindicated by works, he has from which to boast; but not toward God. For what does the scripture say? And Abraham trusted God, and it was counted to him for vindication.

English Standard Version      .

Far Above All Translation       .

Green’s Literal Translation    .

James Allen translation          .

Legacy Standard Bible           .

Literal New Testament           .

Literal Standard Version        .

Modern English Version         .

Modern Literal Version 2020  Therefore what will we say, that Abraham, our father, according-to the flesh, to have found?

For* if Abraham was made righteous out-of works, he has grounds for boasting, but not toward God.

For* what does the Scripture say? ‘And Abraham believed God and it was counted to him *for righteousness.’ {Gen 15:6}

New American Standard B.    .

New European Version          .

New King James Version       .

New Matthew Bible                .

NT (Variant Readings)           .

Niobi Study Bible                   Abraham (Was) Justified by Faith What shall we say then that Abraham our father has found pertaining to the flesh? For if Abraham were justified by works, he has reason to glory, but not before God . For what says the Scripture? "Abraham believed God, and it was counted unto him for righteousness." Now to him that works, his reward is reckoned not according to grace, but according to debt. V. 4 is included for context.

R. B. Thieme, Jr. translation  Therefore to what conclusion are we forced, that Abraham our human forefather has obtained?” or “Therefore what do we conclude that Abraham our forefather has obtained?

Assuming that Abraham has justified by means of works, he has a basis for boasting, but not before God.

For what does the scripture say? Now Abraham had believed in the God [the Lord Jesus Christ], and it [faith in Christ] was credited to him [Abraham] for righteousness [= ½ of divine integrity]. (Genesis 15:6)

R. B. Thieme, Jr. trans2         Therefore to what conclusion are we forced, that Abraham, our human mutual ancestor or forefather has discovered or attained? For supposing or assuming that Abraham has been justified or vindicated by means of works of every action of keeping the law (it is not true), he has grounds or a basis for boasting around people but not face to face or before or in the presence of God. For what does the Old Testament Scripture say or communicate or assert? “Now Abraham had believed in the past in Ur in the revealed God, the Jehovah, Jesus of Nazareth, The Christ, (Gen 15:6) and it was credited to him, not deserving or earning it, for personal benefit resulting in imputed Divine Righteousness”

Revised Geneva Translation  .

Updated Bible Version 2.17   .

A Voice in the Wilderness      .

Webster’s Translation           . Pertain

World English Bible                .

Worrell New Testament         .

The gist of this passage: 

1-3

Translation: What, therefore, will we say [concerning] Abraham, our father in the flesh?

Paul, in the previous chapter, has talking about being justified by faith and not by works of the law. It would be a good idea to justify this notion, particularly to the Jews who read this letter (there would be Jews in Rome who read this letter and when the letter is copied and passed around, Jews who read this elsewhere).

Paul first began writing letters around a.d. 50–51. It is now a.d. 57–58. I don’t know if Paul realizes that he is writing Scripture, but he certainly knows by now that his letters are being copied down, word-for-word, and then being passed around to other local churches.

Paul realizes that he has made some strong statements in the previous chapter (there are no actual chapter breaks in the original letters); so he believes that he should justify the things which he said.

Recall that Paul made statements like: For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one—who will justify the circumcised by faith and the uncircumcised through faith. (Romans 3:28–30; ESV; capitalized)

Paul’s choice of Abraham is not arbitrary. (1) Abraham was justified by faith; (2) Abraham was circumcised (but that did not contribute to his being made righteous; and (3) the Law was not in existence when Abraham was walking about in Canaan.

Paul is clearly speaking to the Jewish members of the Roman church.

Romans 4:1 What, therefore, will we say [concerning] Abraham, our father in the flesh? (Kukis mostly literal translation)

Translation: For if Abraham is declared righteous out from works, he keeps on having [something] boastful [to say]...

If Abraham had produced a great number of good works, and God said, “Great job, Abraham;” then Abraham would have something to boast about (recall Romans 3:27 Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. (ESV) So Paul has not lost his place. He knows what he has already said, and he is making reference to it.

Translation: ...(but not before God).

Now, in any case, Abraham might want to boast, but we know that he cannot boast before God. Jews and gentiles alike in the Roman church should be able to figure out that we have nothing to take before God to boast about.

Romans 4:2 For if Abraham is declared righteous out from works, he keeps on having [something] boastful [to say] (but not before God). (Kukis mostly literal translation)

Translation: For what does the Scripture keep on saying?

Paul makes a reference back to Abraham in the Scriptures. He says Scripture in the singular because he is just referring back to a single sentence.

Translation: And Abraham believed in the God and it was accounted to him for righteousness. (Genesis 15:6) (Kukis mostly literal translation)

Very early on in the Scriptures, how Abraham was justified is clearly given to us: And he believed the LORD, and He counted it to him as righteousness. (Genesis 15:6; ESV; capitalized) Paul took his translation from the LXX.

Abraham was not justified for keeping the Law, because the Law did not exist. He was not justified by circumcision, because that took place many decades after Genesis 15:6. Abraham was justified—declared righteous—because he believed in God.

Romans 4:3 For what does the Scripture keep on saying? And Abraham believed in the God and it was accounted to him for righteousness. (Genesis 15:6) (Kukis mostly literal translation)

Romans 4:1–3 What, therefore, will we say [concerning] Abraham, our father in the flesh? For if Abraham is declared righteous out from works, he keeps on having [something] boastful [to say] (but not before God). For what does the Scripture keep on saying? And Abraham believed in the God and it was accounted to him for righteousness. (Genesis 15:6) (Kukis mostly literal translation)

Paul has made some very strong statements back in Romans 3; so he backs these up using Abraham as an example in these first three verses.

Romans 4:1–3 Let’s consider Abraham, our rather in the flesh. How was he justified? Now, if Abraham is declared righteous on the basis of his works, then he can certainly have something to glory about (but not before God). Let’s see what the Scriptures say: Abraham bled in the God and this was credited to him for righteousness. (Genesis 15:6) (Kukis paraphrase)

——————————

Here is how others have translated this passage:

Ancient texts:

Westcott-Hort Text (Greek)    Now to the one working, the pay is not counted according to grace but according to obligation. Now to the one not working, to the one believing, now to the One justifying the ungodly, keeps on being counted the faith of him to righteousness; just as even David keeps on speaking to the declaration of blessedness of the man to whom the God keeps on counting righteousness apart from works: Blessings of whom were pardoned the lawless acts and of whom were covered the sins. Blessed [is] a (noble) man, not, no, not even might count a Lord sin. Psalm 32:1–2

Complete Apostles Bible        Now to him who works, the reward is not accounted according to grace but according to debt.

But to him who does not work but believes on Him that justifies the ungodly, his faith is accounted for righteousness,

just as David also speaks of the blessing of the man to whom God accounts righteousness apart from works:

"Blessed are they whose lawless deeds have been forgiven, and whose sins were covered over;

Blessed is the man to whom the LORD shall by no means impute sin."

Douay-Rheims 1899 (Amer.) But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.

As David also termeth the blessedness of a man to whom God reputeth justice without works:

Blessed are they whose iniquities are forgiven: and whose sins are covered.

Blessed is the man to whom the Lord hath not imputed sin.

Holy Aramaic Scriptures        .

Original Aramaic NT              But the wages of one who labors are not accounted to him as a favor, but as that which is owed to him.

But to the one who does not labor, but believes only in The One who justifies sinners, is his faith accounted for righteousness.

Just as David also said about the blessedness of a man to whom God accounts righteousness without works, as he said:

"Blessed are those whose evils are forgiven them and whose sins are covered."

"And blessed is the man to whom God will not reckon his sins."

Lamsa Peshitta (Syriac)         .

Significant differences: 

Limited Vocabulary Translations:

Bible in Basic English             Now, the reward is credited to him who does works, not as of grace but as a debt. 

But to him who without working has faith in him who gives righteousness to the evil-doer, his faith is put to his account as righteousness. 

As David says that there is a blessing on the man to whose account God puts righteousness without works, saying, 

Happy are those who have forgiveness for their wrongdoing, and whose sins are covered. 

Happy is the man against whom no sin is recorded by the Lord.

Bible in Worldwide English     When a person works, his pay is not a gift to him. His pay belongs to him.

But no person can work to put himself right with God. It is God alone who makes a bad person right. The one who believes in him-even a bad person is put right.

David also says that God blesses a man. God calls him a good man but not because he has kept the law.

David said, God blesses people who have been forgiven the wrong things they have done. God covers over the wrong things they have done.

The Lord blesses people when he forgets the wrong things they have done.

Easy English                          .

Easy-to-Read Version–2008  When people work, their pay is not given to them as a gift. They earn the pay they get. But people cannot do any work that will make them right with God. So they must trust in him. Then he accepts their faith, and that makes them right with him. He is the one who makes even evil people right. David said the same thing when he was talking about the blessing people have when God accepts them as good without looking at what they have done:

"It is a great blessing when people are forgiven for the wrongs they have done, when their sins are erased! It is a great blessing when the Lord accepts people as if they are without sin!"

God’s Word™                         When people work, their pay is not regarded as a gift but something they have earned. However, when people don't work but believe God, the one who approves ungodly people, their faith is regarded as God's approval. David says the same thing about those who are blessed: God approves of people without their earning it. David said,

"Blessed are those whose disobedience is forgiven and whose sins are pardoned. Blessed is the person whom the Lord no longer considers sinful."

Good News Bible (TEV)         A person who works is paid wages, but they are not regarded as a gift; they are something that has been earned. But those who depend on faith, not on deeds, and who believe in the God who declares the guilty to be innocent, it is this faith that God takes into account in order to put them right with himself. This is what David meant when he spoke of the happiness of the person whom God accepts as righteous, apart from anything that person does:

"Happy are those whose wrongs are forgiven, whose sins are pardoned! Happy is the person whose sins the Lord will not keep account of !"

J. B. Phillips                           .

The Message                         .

NIRV                                      .

New Life Version                    .

Radiant New Testament        .

New Simplified Bible              .

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Version          .

Contemporary English V.       Money paid to workers isn't a gift. It is something they earn by working. But you cannot make God accept you because of something you do. God accepts sinners only because they have faith in him. In the Scriptures David talks about the blessings that come to people who are acceptable to God, even though they don't do anything to deserve these blessings. David says,

"God blesses people whose sins are forgiven and whose evil deeds are forgotten. The Lord blesses people whose sins are erased from his book."

Goodspeed New Testament  .

The Living Bible                     .

New Berkeley Version           .

New Living Translation           .

The Passion Translation        When people work, they earn wages. It can’t be considered a free gift, because they earned it.  But no one earns God’s righteousness. It can only be transferred when we no longer rely on our own works, but believe in the one who powerfully declares the ungodly to be righteous in his eyes. It is faith that transfers God’s righteousness into your account!  Even King David himself speaks to us regarding the complete wholeness that comes inside a person when God’s powerful declaration of righteousness is heard over our life. Apart from our works, God’s work is enough. 

Here’s what David says: What happy fulfillment is ahead for those whose rebellion has been forgiven and whose sins are covered by blood.  What happy progress comes to them when they hear the Lord speak over them, “I will never hold your sins against you!”

Plain English Version             .

UnfoldingWord Simplified T.  Now if we receive wages for work that we do, those wages are not considered to be a gift. Instead, they are considered to be what we have earned. Similarly, if we could do something to obligate God to be kind to us, then that would not be a gift. But in reality, God makes right with himself people who did not honor him previously. Instead, they now trust in him, and God therefore considers them to be right with himself. Similarly, it is as David wrote in the Psalms about anyone whom God considers to be right with himself without earning it:  

"How fortunate are the people whose sins God has forgiven, whose sins he no longer looks at. How fortunate are the people whose sins he no longer keeps a record of.

Williams’ New Testament      Now when a workman gets his pay, it is not considered from the point of view of a favor but of an obligation; but the man who does no work, but simply puts his faith in Him who brings the ungodly into right standing with Himself, has his faith credited to him as right standing. So David, too, describes the happiness of the man to whom God credits right standing with Himself, without the things he does having anything to do with it:

"Happy are they whose transgressions have been forgiven, whose sins were covered up; Happy the man whose sin the Lord does not charge against him!"

Partially literal and partially paraphrased translations:

American English Bible          .

Beck’s American Translation .

Breakthrough Version            To the person working, the pay is not considered in line with generosity, but in line with what is owed. To the person not working, but trusting based on the One who makes the person who is not godly right, his trust is considered as the right way, exactly as David also tells the blessedness of the person to whom God considers the right way to be separate from actions in Psalm 32:1, 2.

"People whose crimes are forgiven and whose sins are covered up are blessed. A man whose master won't in any way consider sin is blessed."

Common English Bible           .

Len Gane Paraphrase           Now for the one who works, wages are not considered to be a gift but a debt. But for the one who doesn't work but believes on him who justifies the ungodly, his faith is credited as righteousness. Even as David also describes the blessedness of one to whom God considers as righteousness without works.

"Blessed [are] those whose iniquities are forgiven, and whose sins are covered.

"Blessed [is] the man to whom the Lord will not credit sin to his account."

A. Campbell's Living Oracles Now, to him who works, the reward is not counted as a favor, but as a debt. But to him who does not work, but believes on him who justifies the ungodly, his faith is counted for righteousness. In like manner, also, David describes the blessedness of the man to whom God counts righteousness without works: saying,

"Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not count sin."

New Advent (Knox) Bible       .

NT for Everyone                     .

20^th Century New Testament Now wages are regarded as due to the man who works, not as a favor, but as a debt; While, as for the man who does not rely upon his obedience, but has faith in him who can pronounce the godless righteous, his faith is regarded by God as righteousness. In precisely the same way David speaks of the blessing pronounced upon the man who is regarded by God as righteous apart from actions--

'Blessed are those whose wrong-doings have been forgiven and over whose sins a veil has been drawn! Blessed the man whom the Lord will never regard as sinful!'

Mostly literal renderings (with some occasional paraphrasing):

An Understandable Version   .

Berean Study Bible                .

Christian Standard Bible        .

Conservapedia Translation    .

Revised Ferrar-Fenton Bible  .

Free Bible Version                 Whoever works gets paid, not as a gift, but because they’ve earned their wages. But God, who makes sinners right, considers them as right not because they’ve worked for it but because they trust in him. This is why David speaks of the happiness of those whom God accepts as right, and not because they worked for it:

“How happy are those whose wrongs are forgiven, and whose sins are covered.

How happy are those the Lord does not consider sinful.”

International Standard V        Now to someone who works, wages are not considered a gift but an obligation. However, to someone who does not work, but simply believes in the one who justifies the ungodly, his faith is credited as righteousness. Likewise, David also speaks of the blessedness of the person whom God regards as righteous apart from actions:

“How blessed are those whose iniquities are forgiven

and whose sins are covered!

How blessed is the person whose sins

the Lord will never charge against him!” [Ps 32:1-2]

Lexham Bible                         .

Montgomery NT                     Now if a man earn his pay by his work, it is not counted to him as a favor, but it is paid him as a debt; but a man who does not "work," but believes in him who justifies the ungodly, has his faith imputed to him for righteousness. Just as David also speaks of the blessedness of the man to whom God imputes righteousness apart from actions.

Blessed he says are they whose iniquities have been forgiven, And whose sins have been covered.

Blessed is the man to whom the Lord will not impute sin.

NIV, ©2011                             .

Riverside New Testament      To him who works, wages are credited not as by grace, but as due; but to him who does not work, but believes in him who calls the unrighteous man righteous, his faith is credited for righteousness. Just so David speaks of the blessedness of the man to whom God credits righteousness apart from works,

"Blessed are they whose lawless acts have been forgiven, and whose sins have been covered over.

Blessed is the man whose sin the Lord will not charge up to him."

Leicester A. Sawyer’s NT      .

The Spoken English NT         .

UnfoldingWord Literal Text    Now for him who works, what he is paid is not counted as a gift, but as what is owed. But for him who does not work but instead believes in the one who justifies the ungodly, his faith is counted as righteousness. So David also pronounces blessing on the man to whom God counts righteousness without works. He said, " Blessed are those whose lawless deeds are forgiven, and whose sins are covered. Blessed is the man against whom the Lord will not count sin."

Urim-Thummim Version         Now to him that works is the reward not reckoned of Grace, but of debt. But to him that does not work, but believes on him that renders righteous the destitute, his faith is counted for righteousness. Even as David also describes the blessedness of the person, to whom Elohim imputes righteousness without works saying, Blessed are they whose transgressions of the Law are forgiven, and whose sins are covered over. Blessed is the person to whom the LORD will not impute sin.

Weymouth New Testament    But in the case of a man who works, pay is not reckoned a favour but a debt; whereas in the case of a man who pleads no actions of his own, but simply believes in Him who declares the ungodly free from guilt, his faith is placed to his credit as righteousness. In this way David also tells of the blessedness of the man to whose credit God places righteousness, apart from his actions.

"BLESSED," he says, "ARE THOSE WHOSE INIQUITIES HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED OVER.

BLESSED IS THE MAN OF WHOSE SIN THE LORD WILL NOT TAKE ACCOUNT."

Wikipedia Bible Project          For whoever works gets paid, not as a gift, but what they are owed. But God, who makes sinners right, regards them as right not because they have worked for it but because they trust in him. Just as David praised those whom God accepts as right not because they worked for it:

“How blessed are those whose law-breaking is dismissed, and whose sins are forgiven.

How blessed are those the Lord does not consider as sinful.”

Worsley’s New Testament    .

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  .

The Heritage Bible                 .

New American Bible (2011)   .

New Catholic Bible                 .

New Jerusalem Bible             .

NRSV (Anglicized Cath. Ed.) .

Revised English Bible–1989   .

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           .

Hebraic Roots Bible               Now to one working, the reward is not counted according to grace, but according to debt. But to the one not working, but believing on Him justifying sinners, his faith is counted for righteousness. Even as also David says of the blessedness of the man to whom YAHWEH counts righteousness apart from works:

"Blessed are those whose sins are forgiven, and whose sins are covered;

blessed is the man to whom YAHWEH will in no way charge sin." (Psa. 32:1)

Holy New Covenant Trans.    Wages do not come to a worker as a favor — he earns it!

But suppose a person doesn’t work for it? Instead, he believes in God who makes an ungodly man right. Then his faith is regarded as being made right.

David talks about the happiness of a man whom God makes right (without human effort):

"Sinners who are forgiven are happy. Their sins have been covered.

If the Lord God does not count a man’s sin, then that man is blessed."

The Scriptures 2009              And to him who is working, the reward is not reckoned as a favour but as a debt.  And to him who is not working but believes on Him who is declaring right the wicked, his belief is reckoned for righteousness, even as Dawi also says of the blessedness of the man to whom Elohim reckons righteousness without works: 

“Blessed are those whose lawlessnesses are forgiven, and whose sins are covered, blessed is the man to whom יהוה shall by no means reckon sin.” Psalm 32:1-2.

Tree of Life Version                .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament       ...[to] the [man] but working The Pay not accounts in favor but {He accounts} in debt [to] the [man] but not working [to] [man] believing but to the [one] justifying the [man] disrespectful accounts The Faith [of] him to right as and david says the blessing [of] the man [to] whom The God accounts right apart [from] works Blessed [Men] {are} [of] whom* are left The Lawlessness* and [of] whom* are covered The Offenses Blessed Man {is} [of] whom not not may account Lord offense...

Alpha & Omega Bible            NOW TO THE ONE WHO WORKS, HIS WAGE IS NOT CREDITED AS A FAVOR, BUT AS WHAT IS DUE.

BUT TO THE ONE WHO DOES NOT WORK, BUT BELIEVES IN HIM WHO ACQUITS THE UNGODLY, HIS FAITH IS CREDITED AS RIGHTEOUSNESS,

JUST AS DAVID ALSO SPEAKS OF THE BLESSING ON THE MAN TO WHOM THEOS (The Alpha & Omega) CREDITS RIGHTEOUSNESS APART FROM WORKS:

“BLESSED ARE THOSE WHOSE LAWLESS WORKS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED.

“BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT TAKE INTO ACCOUNT.” †(Psalm 32:1 to Psalm 32:2)

Awful Scroll Bible                   Moreover he working, the reward reckons not according to grace, however according to a debt.

And to him not working but is confiding, on He making righteous the impious, his confidence reckons for virtue.

Wholly-according-to-whom David also speaks out, of the gladsomeness of the man to whom God reckons virtuous, apart from works.

"Happy are they whose lawlessnesses are being sent-away, and whose missing-of-the-mark is being covered-over.

(")Happy is a man, to whom the Lord shall in no way reckon his missing-of-the-mark."

Concordant Literal Version    Now to the worker, the wage is not reckoned as a favor, but as a debt."

Yet to him who is not working, yet is believing on Him Who is justifying the irreverent, his faith is reckoned for righteousness."

Even as David also is telling of the happiness of the man to whom God is reckoning righteousness apart from acts:

Happy they whose lawlessnesses were pardoned and whose sins were covered over!

Happy the man to whom the Lord by no means should be reckoning sin!

exeGeses companion Bible   And to him who works,

the reward is not reckoned as to charism,

but as to debt:

and to him who works not

but trusts on him who justifies the irreverent,

his trust is reckoned to justness.

Exactly as David also words

of the blessedness of humanity,

to whom Elohim reckons justness apart from works,

Blessed - they whose torah violations are forgiven

and whose sins are covered.

Blessed - the man

to whom Adonay no way reckons sin.

Psalm 32:1, 2

God’s Truth (Tyndale)           .

Orthodox Jewish Bible           Now to him who works, the loin (wages, batzalon [remuneration]) is not credited to one's account as a favor or gift of chesed but as a choiv (debt).

But to the man who does not "work" but has emunah and bitachon in the One who takes the impious man lacking chasidus and accounts him to be YITZDAK IM HASHEM (justified with G-d), such a man who does not "work " but has emunah (faith), such emunah is credited to him for TZEDAKAH ("righteousness" BERESHIS 15:6).

As also Dovid HaMelech speaks of the me’ushar (blessedness) of the person whom Hashem reckons to be YITZDAK IM HASHEM (justified with G-d) without dependence on [zechusearning] ma'asim (works) [T.N. with merit (zechus) viewed as “pay” earned for "work" rendered--see Ro 4:4]:

"Ashrey (blessed, happy) are those whose lawless deeds have been forgiven, and whose sins have been covered over;

ASHREY ADAM LO YAKHSHOV HASHEM LO AVON. Blessed, happy is the one whose sin Hashem will by no means count." (Ps 32:1-2).

Rotherham’s Emphasized B. .

Expanded/Embellished Bibles:

The Amplified Bible                .

An Understandable Version   Now wages are not considered a gift if the person has to work for them, but [rather] an obligation [of his employer]. But to the person who believes in God, who makes ungodly people right with Himself apart from doing good deeds, that person’s faith is considered by God [as the basis] for being righteous. Even King David also spoke of the blessing experienced by the person who was considered righteous by God apart from doing good deeds. He said [Psa. 32:1ff], “Those people whose ungodly deeds are forgiven [by God] and whose sins are covered over, are [truly] blessed. That person whose sin will not be held against him by the Lord is [truly] blessed.”

Brodie’s Expanded Trans.     Now to the one who works [for justification]: a reward not credited according to grace [God’s gift], but according to debt [obligation].

But, to the one who does not continually work, but who believes on the One [Jesus Christ] who justifies the ungodly: his faith is credited because of [the imputation of Christ’s] righteousness.

For example, even David [in Psalm 32] acknowledged the divine blessing upon the man to whom God credited [imputed] righteousness apart from works:

Happinesses to those [all believers] whose iniquities have been forgiven [imputation of the sins of the elect to Jesus Christ on the cross] and whose sins have been covered [reference to the blood covering the mercy seat].

The man is happy to whom the Lord will never, ever reckon sin .

The Expanded Bible              .

Jonathan Mitchell NT             Now to (or: for; with) the person habitually working (practicing a trade; accomplishing a work), the wage (or: pay) is not being logically considered (reckoned; put on an account) as corresponding to (or: in accord with) an undeserved, gratuitous gift (or: grace; a favor), but on the contrary, as commensurate with and coming down from a debt (something owed; an obligation).

But to (or: for; with) the person not habitually working, yet constantly believing (actively placing [his] trust and reliance) upon the One [Who is] continuously making right the irreverent (or: the One habitually rightwising, pointing in the right direction, putting in right relationship, justifying, and placing the profane person in the midst of the [covenantal] Way pointed out), his faith (trust; convinced, confidence and loyal allegiance) is logically being considered (constantly reckoned and credited on account) into (unto; for) right behavior in accord with the Way pointed out (justice; fairness; right, equitable and well-ordered living).

Exactly as David also is telling of the happiness and blessedness of the person in whom (to whom; for whom) God is constantly counting (reasonably concluding; logically considering) rightwised existence in accord with the Way pointed out (justice; righteousness; solidarity; fair and equitable dealing), apart from works (or: independent of [Law] activities):

"Happy and blessed [are] the people whose lawlessnesses (transgressions; violations of the Law; lawless deeds) were and are sent away (dismissed; discharged; divorced; pardoned) and whose failures (errors; missings of the target; sins) were and are covered over (concealed with a veil or lid)!

"Happy and blessed [are the] adult males of whom [other MSS: to whom; for whom] the Lord (= Yahweh) may by no means logically consider a failure (take into account or conclude a missed target; reasonably calculate or reckon a sin)." [Ps. 32:1-2].

P. Kretzmann Commentary    .

Syndein/Thieme                     .

Translation for Translators     .

The Voice                               .

Bible Translations with Many Footnotes:

Lexham Bible                         Now to the one who works, his pay is not credited according to grace, but according to his due. But to the one who does not work, but who believes in the one who justifies the ungodly, his faith is credited for righteousness, just as David also speaks about the blessing of the person to whom God credits righteousness apart from works:

“Blessed are they whose lawless deeds have been forgiven,

and whose sins are covered over.

Blessed is the person against whom the Lord will never count sin.” [A quotation from Ps 32:1–2]

NET Bible®                             .

New American Bible (2011)   .

The Passion Translation        .

Rotherham’s Emphasized B. Now <unto him that worketh> |the reward| is not reckoned by way of favourˎ but by way of obligation,

Whereas <unto him that worketh notˎ but believeth on him that declareth righteous the ungodly> his faith is reckonedʹ as righteousness.

    Just as |David| also affirmeth the happiness of the manˎ unto whom |God| reckoneth righteousnessˎ apart from works:—

||Happy|| they whose lawlessnesses have been forgivenˎ

    And whose sins have been covered,

||Happy|| the man |whose sin| the Lord will in nowise reckon.^c

^c Ps. xxxii. 1 f.

The Spoken English NT         Now, to someone who works, their payment is not “credited” to them by grace, but by obligation. But to the person who doesn’t work, but puts belief in the One who acquits^c the ungodly, their faith is credited to them as being in the right. Similarly, David also speaks about the blessedness of the person that God credits as being in the right completely apart from doing what the Law requires:

Blessed are the people whose lawless acts have been forgiven,
Whose sins have been covered over.

Blessed is the man whose failure God does not hold against^d him.^e

c.Traditionally: “justifies.” See “Bible Words” under “justify, justification.”

d.“Hold against” goes back to the same word as has been translated “credit.” It’s about keeping accounts, whether positive or negative.

e.Psalm 32:1-2. David says “man” here—not “person”—because he is thinking about himself.

Wilbur Pickering’s New T.     Now to him who works, the pay is not counted as a gift but as an obligation. But to him who does not work² but believes on Him who justifies the ungodly, his faith is credited as righteousness. Just as David speaks of the blessing of the man to whom God credits righteousness apart from works:

“Blessed are they whose lawless deeds have been forgiven, and whose sins have been covered up.

Blessed is the man to whom the LORD will not impute sin!”³

(2) We work because we have been justified, not in order to be justified.

(3) See Psalm 32:1-2. The negative is emphasized.

WEB — Messianic Edition       .

Literal, almost word-for-word, renderings:

A Faithful Version                  .

Analytical-Literal Translation  But to the one working, the reward [or, his wage] is not accounted [or, considered] according to grace, but according to debt. But to the one not working, but [who] believes on the One justifying the impious [or, trusts in the One declaring the godless righteous], his faith is accounted for righteousness. Just as David also speaks of the happiness [or, blessing] of the person to whom God accounts [or, considers] righteousness apart from works,

"Happy [or, Blessed] [are they] whose lawless deeds were forgiven and whose sins were covered;

"Happy [is] a man to whom the LORD shall by no means account [or, impute] sin." [Psalm 32:1,2]

Berean Literal Bible                .

Bill Puryear translation           But to the one who works [for salvation], his pay is not credited on the basis of grace but on the basis of debt. But to the one who does not work [for salvation], but believes on Him who justifies the godless one [the unbeliever], his faith is credited as righteousness. Just as David also communicates with reference to the blessing for the benefit of the person to whom God credits righteousness apart from works:

‘Happinesses belong to those whose lawlessnesses have been forgiven and whose sins have been covered.’

‘Happy [is] the man against whom the Lord will never count sin.’

C. Thomson updated NT        .

Charles Thomson NT             . Place

Context Group Version          Now to him who works, the wages aren't counted as of favor, but as of debt. But to him who does not work, but trusts him who vindicates the ungodly, his trust is counted for vindication. Even as David also pronounces esteeming on the man, to whom God counts vindication apart from works,

[saying], Esteemed are they whose lawlessness (pl) is forgiven, And whose disgraceful acts are covered.

Esteemed is the man whose disgrace the Lord will not count.

English Standard Version      .

Far Above All Translation       .

Green’s Literal Translation    .

James Allen translation          .

Legacy Standard Bible           .

Literal New Testament           .

Literal Standard Version        For if Abraham was declared righteous by works, he has to boast—but not before God;

for what does the writing say? “And Abraham believed God, and it was reckoned to him for righteousness”;

and to him who is working, the reward is not reckoned of grace, but of debt;

and to him who is not working, and is believing on Him who is declaring righteous the impious, his faith is reckoned for righteousness:

even as David also speaks of the blessedness of the man to whom God reckons righteousness apart from works:

“Blessed [are] they whose lawless acts were forgiven, and whose sins were covered;

blessed [is] the man to whom the LORD may not reckon sin.” Vv. 2–3 are included for context.

Modern English Version         .

Modern Literal Version 2020  Now to the one who is working, the reward is not counted according-to favor, but according-to debt. But to the one who is not working, but believes upon the one who makes righteous the ungodly, his faith is counted toward righteousness. Just-as David also says concerning the good-fortune of the man to whom God counts righteousness separate from works,

saying, ‘Those whose lawlessnesses were forgiven and whose sins were covered are fortunate. The man to whom the Lord should never count sin, is fortunate.’ {Psalm 32:1,2}

New American Standard        .

New European Version          .

New King James Version       .

New Matthew Bible                .

NT (Variant Readings)           .

Niobi Study Bible                   David Celebrates the Same Truth But to him that works not, but believes in Him that justifies the ungodly, his faith is counted for righteousness, even as David also describes the blessedness of the man unto whom God imputes righteousness without works, saying, "Blessed are they whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." V. 4 was placed with the previous passage for context.

R. B. Thieme, Jr. translation  But to him who works for salvation his compensation [reimbursement] is not credited according to grace, but according to debt.

But to him who does not work for salvation but believes on Him Who justifies the unbeliever, his faith receives credit for the imputation of divine righteousness.

Even as David also communicates the blessings to the man to whom the God credits divine righteousness apart from works.

Happinesses to those whose lawlessnesses have been forgiven and whose sins have been covered (by the blood atonement).

Happy is the man to whom the Lord will not impute sin. (Psalm 32:1–2)

R. B. Thieme, Jr. trans2         But to the legalistic one constantly working for salvation, his compensation or reimbursement is not accredited for Salvation Adjustment to the Justice of God, according to grace but accredited according to debt. But to him who does not work for Salvation but believes with instant Adjustment to the Justice of God through faith alone in Jesus of Nazareth, The Christ alone, the one perpetually justifying or declaring righteous the impious, godless unbeliever his faith receives instant credit resulting in Absolute Righteousness. Even as David or the Psalms also confirms or communicates in writing a salvation blessing to the man, no matter the Status Quo, to whom The God imputes and credits Absolute Righteousness apart from or without works: "Happinesses absolutely belong to those whose lawlessnesses or lawless deeds from the Old Sin Nature, including Human Good resulting in evil, are pardoned, canceled, remitted or forgiven, and whose sins are covered over with blood as on the mercy seat of the ark of the covenant, based on the propitiation of God; Happy is the noble man residing in the Royal Family of God in the Church Age against whom the Lord will not ever impute or credit his sin."

Revised Geneva Translation  .

Updated Bible Version 2.17   .

A Voice in the Wilderness      . account sin

Webster’s Translation           .

World English Bible                .

Worrell New Testament         .

The gist of this passage:     Blessed is the man to whom God imputes righteousness apart from works. David is quoted as well.

4-8

Translation: Now, to the one who works, [their] pay is not determined according to grace but according to obligation.

In too many translations, this verse reads: Now to one working, the reward is not counted according to grace, but according to debt. (Green’s Literal translation) I do not have a big problem with the word reward, but it is somewhat difficult to figure out what is meant by debt (at least, I did not immediately understand it).

The concept is this: the employee and the employer come to an agreement about what work must be done for what amount of payment. Once the employee does his work, when he goes to get paid, he is not asking for the graciousness of his employer to be paid. He is owed this money. His employer is obligated to pay him this money. There is no grace involved whatsoever. It is a simple transaction, so much pay for so much work.

The idea is, this is not how God deals with us.

Romans 4:4 Now, to the one who works, [their] pay is not determined according to grace but according to obligation. (Kukis mostly literal translation)

Translation: But to the one who does not work but keeps on believing on the One who declares as righteous the destitute,...

We are the ones who are not working before God. We are the destitute, we are the ungodly. There is nothing in our character which recommends us to God. But God declares us—the ones who believe in His Son—righteous. We are not made righteous as a result of working for it; we are pronounced righteous based upon faith alone in Christ alone.

Translation: ...his faith is counted for righteousness.

It is our faith which is counted for righteousness. It is not because our faith is such a great thing; but it is what our faith in in—Christ Jesus. The great thing is Jesus. Because we believe in Him, we are declared righteous. Our faith is counted for us as righteousness. The merit is not in the faith itself (everyone has faith); but where we place our faith. All of the merit is in Jesus Christ.

Romans 4:5 But to the one who does not work but keeps on believing on the One who declares as righteous the destitute, his faith is counted for righteousness. (Kukis mostly literal translation)