ROM 4:1-12

Abraham Justified by Faith

1What then shall we say Abraham, our forefather according to the flesh, found? [4:2] For if Abraham was justified by works, he has something to boast about — but not before God. [4:3] For what does the scripture say? 'Abraham believed God, and it was reckoned to him as righteousness.' [4:4] Now to the one who works, the reward is not counted as grace but as what is owed. [4:5] But to the one who does not work but believes in him who justifies the ungodly, his faith is reckoned as righteousness. [4:6] Just as David also speaks of the blessedness of the person to whom God reckons righteousness apart from works: [4:7] 'Blessed are those whose lawless acts are forgiven and whose sins are covered; [4:8] blessed is the man whose sin the Lord will never reckon to him.' [4:9] Is this blessedness then upon the circumcised, or also upon the uncircumcised? For we say, 'Faith was reckoned to Abraham as righteousness.' [4:10] How then was it reckoned? While he was in circumcision or in uncircumcision? Not in circumcision — but in uncircumcision. [4:11] And he received the sign of circumcision as a seal of the righteousness of the faith he had while still uncircumcised, so that he might be the father of all who believe while uncircumcised — so that righteousness might be reckoned to them as well — [4:12] and the father of the circumcised who are not merely circumcised but who also follow in the footsteps of the faith our father Abraham had while still uncircumcised.

In the world it was spoken into

In the 1st-century Roman world, justification was a legal term, often used in courts to declare someone righteous or acquitted. For Jewish listeners, Abraham was a central figure, the patriarch whose covenant with God defined Israel’s identity. The debate over whether Abraham was justified by works or faith would have resonated deeply, as Second-Temple Judaism emphasized Torah observance as the path to righteousness. Paul’s argument that Abraham’s faith was “reckoned” as righteousness would have challenged this, framing faith as a divine accounting rather than earned merit. The Greco-Roman concept of (grace) as unmerited favor contrasted sharply with the Roman patronage system, where favors were exchanged for loyalty or service. Paul’s use of (wages) would evoke the idea of earned compensation, contrasting it with grace. For Gentile listeners, this would highlight the radical nature of God’s gift, while Jewish listeners would grapple with the implications for Torah observance and covenant identity.

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How other translations render this

ROM 4:1

KJV: What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
BSB: What then shall we say that Abraham, our forefather according to the flesh, has discovered?
Koinōnos: What then shall we say Abraham, our forefather according to the flesh, found?

ROM 4:2

KJV: For if Abraham were justified by works, he hath whereof to glory; but not before God.
BSB: If Abraham was indeed justified by works, he had something to boast about, but not before God.
Koinōnos: For if Abraham was justified by works, he has something to boast about — but not before God.

ROM 4:3

KJV: For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
BSB: For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
Koinōnos: For what does the scripture say? 'Abraham believed God, and it was reckoned to him as righteousness.

ROM 4:4

KJV: Now to him that worketh is the reward not reckoned of grace, but of debt.
BSB: Now the wages of the worker are not credited as a gift, but as an obligation.
Koinōnos: Now to the one who works, the reward is not counted as grace but as what is owed.

ROM 4:5

KJV: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
BSB: However, to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness.
Koinōnos: But to the one who does not work but believes in him who justifies the ungodly, his faith is reckoned as righteousness.

ROM 4:6

KJV: Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
BSB: And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works:
Koinōnos: Just as David also speaks of the blessedness of the person to whom God reckons righteousness apart from works:

ROM 4:7

KJV: Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
BSB: “Blessed are they whose lawless acts are forgiven, whose sins are covered.
Koinōnos: Blessed are those whose lawless acts are forgiven and whose sins are covered;

ROM 4:8

KJV: Blessed is the man to whom the Lord will not impute sin.
BSB: Blessed is the man whose sin the Lord will never count against him.”
Koinōnos: blessed is the man whose sin the Lord will never reckon to him.

ROM 4:9

KJV: Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
BSB: Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abrahamʼs faith was credited to him as righteousness.
Koinōnos: Is this blessedness then upon the circumcised, or also upon the uncircumcised? For we say, 'Faith was reckoned to Abraham as righteousness.

ROM 4:10

KJV: How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
BSB: In what context was it credited? Was it after his circumcision, or before? It was not after, but before.
Koinōnos: How then was it reckoned? While he was in circumcision or in uncircumcision? Not in circumcision — but in uncircumcision.

ROM 4:11

KJV: And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
BSB: And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them.
Koinōnos: And he received the sign of circumcision as a seal of the righteousness of the faith he had while still uncircumcised, so that he might be the father of all who believe while uncircumcised — so that righteousness might be reckoned to them as well —

ROM 4:12

KJV: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
BSB: And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.
Koinōnos: and the father of the circumcised who are not merely circumcised but who also follow in the footsteps of the faith our father Abraham had while still uncircumcised.

Only verses where the wording diverges meaningfully are shown. Identical phrasings are suppressed.

Translator's notes

ROM 4:2

was justified,:The word translated 'was justified' meant to be declared righteous or acquitted, not necessarily to be made righteous in one's character. It's a legal declaration of right standing.

ROM 4:3

it was reckoned:The term used here for 'it was reckoned' carried the sense of a careful accounting or calculation, like an entry in a ledger. It implies a deliberate and official crediting.

ROM 4:4

reward:The word translated 'reward' referred to wages or payment for work performed. It was a compensation earned, not a gift.
grace:The word translated 'grace' in this context conveyed the idea of unmerited favor or a gift freely given, without expectation of return or payment.