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| [1]What shall we say then, that Abraham our father hath found concerning the flesh? |
[1]Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem? |
| [2]For if Abraham were justified by works, he hath wherein to rejoice, but not with God. |
[2]Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum. |
| [3]For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness. |
[3]Quid enim dicit Scriptura? Credidit Abraham Deo, et reputatam est illi ad justitiam. |
| [4]Now to him that worketh, the wages is not counted by favor, but by debt, |
[4]Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum. |
| [5]But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. |
[5]Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei. |
| [6]Even as David declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying, |
[6]Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus: |
| [7]Blessed are they, whose iniquities are forgiven, and whose sins are covered. |
[7]Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata. |
| [8]Blessed is the man, to whom the Lord imputeth not sin. |
[8]Beatus vir, cui non imputavit Dominus peccatum. |
| [9]Came this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say, that faith was imputed unto Abraham for righteousness. |
[9]Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio? Dicimus enim quia reputata est Abrahæ fides ad justitiam. |
| [10]How was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised. |
[10]Quomodo ergo reputata est? in circumcisione, an in præputio? Non in circumcisione, sed in præputio. |
| [11]After he received the sign of circumcision, as the seal of the righteousness of the faith which he had, when he was uncircumcised, that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also, |
[11]Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio: ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam: |
| [12]And the father of circumcision, not unto them only which are of the circumcision, but unto them also that walk in the steps of the faith of our father Abraham, which he had when he was uncircumcised. |
[12]et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ. |
| [13]For the promise that he should be the heir of the world, was not given to Abraham, or to his seed, through the Law, but through the righteousness of faith. |
[13]Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi: sed per justitiam fidei. |
| [14]For if they which are of the Law, be heirs, faith is made void, and the promise is made of none effect. |
[14]Si enim qui ex lege, hæredes sunt: exinanita est fides, abolita est promissio. |
| [15]For the Law causeth wrath: for where no Law is, there is no transgression. |
[15]Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio. |
| [16]Therefore it is by faith, that it might come by grace, and the promise might be sure to all the seed, not to that only which is of the Law: but also to that which is of the faith of Abraham, who is the father of us all, |
[16]Ideo ex fide, ut secundum gratiam firma sit promissio omni semini, non ei qui ex lege est solum, sed et ei qui ex fide est Abrahæ, qui pater est omnium nostrum |
| [17](As it is written, I have made thee a father of many nations) even before God whom he believed, who quickeneth the dead, and calleth those things which be not, as though they were. |
[17](sicut scriptum est: Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt: |
| [18]Which Abraham above hope, believed under hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seed be. |
[18]qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei: Sic erit semen tuum. |
| [19]And he not weak in the faith, considered not his own body, which was now dead, being almost an hundredth year old, neither the deadness of Sarah's womb. |
[19]Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ. |
| [20]Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God, |
[20]In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo: |
| [21]Being fully assured that he which had promised, was also able to do it. |
[21]plenissime sciens, quia quæcumque promisit, potens est et facere. |
| [22]And therefore it was imputed to him for righteousness. |
[22]Ideo et reputatum est illi ad justitiam. |
| [23]Now it is not written for him only, that it was imputed to him for righteousness, |
[23]Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam: |
| [24]But also for us, to whom it shall be imputed for righteousness, which believe in him that raised up Jesus our Lord from the dead. |
[24]sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis, |
| [25]Who was delivered to death for our sins, and is risen again for our justification. |
[25]qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram. |