Abraham: Justification by Faith
Romans 4:1-25
Rom.4.1 - Details
Original Text
Morphology
- Τι: PRON,nom,sg,neut
- ουν: CONJ
- ερουμεν: VERB,fut,act,ind,1,pl
- ευρηκεναι: VERB,perf,act,inf
- Αβρααμ: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- προπατορα: NOUN,acc,sg,m
- ημων: PRON,gen,pl,1
- κατα: PREP
- σαρκα: NOUN,acc,sg,f
Parallels
- Genesis 15:6 (quotation): Paul's ensuing argument hinges on Genesis 15:6 ('Abram believed the LORD, and he credited it to him as righteousness'), the foundational OT statement about Abraham's faith that Romans will cite to define justification by faith.
- Galatians 3:6-9 (thematic): Paul elsewhere argues that those who have faith are 'children of Abraham' and cites Abraham's belief as paradigmatic for Gentile inclusion—continuing the same theme of Abraham as prototype of justification by faith.
- James 2:21-24 (verbal): James likewise invokes Abraham ('Abraham believed God, and it was reckoned to him as righteousness') but develops the problem of proving faith by works, engaging the same tradition Paul addresses about Abraham's status.
- Hebrews 11:8-12 (thematic): The author of Hebrews presents Abraham as the model of faith who obeys the call and trusts God's promises, echoing the portrayal of Abraham as the exemplary forefather of faith that Romans 4 begins to examine.
Alternative generated candidates
- What then shall we say that Abraham, our forefather according to the flesh, discovered?
- What then shall we say that Abraham, our forefather according to the flesh, found?
Rom.4.2 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- γαρ: PART
- Αβρααμ: NOUN,nom,sg,m
- εξ: PREP
- εργων: NOUN,gen,pl,n
- εδικαιωθη: VERB,aor,pass,ind,3,sg
- εχει: VERB,pres,act,ind,3,sg
- καυχημα·αλλ᾽ου: NOUN,acc,sg,n
- προς: PREP
- θεον: NOUN,acc,sg,m
Parallels
- Rom.3:27-28 (verbal): Same argument against boasting and the contrast between works and justification—‘where is boasting?’ and justification apart from works.
- Rom.4:3 (verbal): Immediate parallel within the chapter: cites Abraham’s faith being counted as righteousness (supports the claim that Abraham was not justified by works).
- Gal.2:16 (thematic): Paul’s broader thesis that a person is not justified by works of the law but by faith in Jesus Christ echoes the point that justification cannot be grounds for boasting.
- James 2:21-24 (allusion): Presents Abraham as an example of being ‘justified by works’ (offering Isaac), functioning as a counterpoint to Paul’s emphasis and engaging the same Abrahamic tradition.
- Eph.2:8-9 (thematic): Affirms salvation/justification by grace through faith and explicitly excludes boasting based on works, paralleling the theological thrust of Rom 4:2.
Alternative generated candidates
- For if Abraham was justified by works, he would have reason to boast—but not before God.
- For if Abraham was counted righteous by works, he has something to boast about—but not before God.
Rom.4.3 - Details
Original Text
Morphology
- τι: PRON,int,nom,sg,n
- γαρ: PART
- η: ART,nom,sg,f
- γραφη: NOUN,nom,sg,f
- λεγει: VERB,pres,act,ind,3,sg
- Επιστευσεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- Αβρααμ: NOUN,nom,sg,m
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
- και: CONJ
- ελογισθη: VERB,aor,pas,ind,3,sg
- αυτω: PRON,dat,sg,m
- εις: PREP
- δικαιοσυνην: NOUN,acc,sg,f
Parallels
- Genesis 15:6 (quotation): The source text Paul cites verbatim — 'Abram believed God, and it was counted to him as righteousness.' (Paul quotes this verse as foundational for justification by faith).
- Galatians 3:6-9 (quotation): Paul again appeals to Abraham's believing as paradigmatic for justification by faith, arguing that the gospel's promise comes to those of faith as it did to Abraham (explicitly echoing Genesis 15:6).
- James 2:23 (quotation): James cites 'Abraham believed God, and it was reckoned to him as righteousness' to argue that genuine faith is demonstrated by works — he uses the same proof-text with a different application.{
- Hebrews 11:8-12 (thematic): Uses Abraham as the exemplar of faith in action, narratively developing the implications of trusting God's promises — thematically connected to faith being credited as righteousness.
Alternative generated candidates
- What does the Scripture say? 'Abraham believed God, and it was counted to him as righteousness.'
- For what does the Scripture say? "Abraham believed God, and it was counted to him as righteousness."
Rom.4.4 - Details
Original Text
Morphology
- τω: ART,dat,sg,m
- δε: CONJ
- εργαζομενω: VERB,pres,mp,ptc,dat,sg,m
- ο: ART,nom,sg,m
- μισθος: NOUN,nom,sg,m
- ου: PART,neg
- λογιζεται: VERB,pres,mid/pass,ind,3,sg
- κατα: PREP
- χαριν: NOUN,acc,sg,f
- αλλα: CONJ
- κατα: PREP
- οφειλημα·: NOUN,acc,sg,n
Parallels
- Rom.11:6 (verbal): Directly parallels the contrast between grace and works: if justification is by grace it is not on the basis of works, otherwise grace would cease to be grace — echoes the 'wage vs. gift' logic.
- Eph.2:8-9 (thematic): Affirms salvation/justification is by grace through faith and not by works, reinforcing Paul's argument that righteousness is not earned as a wage.
- Gal.2:16 (thematic): States that a person is not justified by works of the law but through faith in Christ Jesus — parallels Paul's point that works merit a debt, not gracious reckoning.
- James 2:24 (thematic): Presents a contrasting emphasis that 'a person is justified by works,' engaging the same issue of whether righteousness is accounted as a wage (earned) or as faithful evidence — a key interlocutor to Paul's claim.
Alternative generated candidates
- Now to the one who works, his wage is not counted as a gift but as what is due.
- Now to the one who works, his wage is not counted as a gift but as what is due.
Rom.4.5 - Details
Original Text
Morphology
- τω: ART,dat,sg,m
- δε: CONJ
- μη: PART
- εργαζομενω: VERB,pres,mp,ptc,dat,sg,m
- πιστευοντι: VERB,pres,act,ptc,dat,sg,m
- δε: CONJ
- επι: PREP
- τον: ART,acc,sg,m
- δικαιουντα: VERB,pres,act,part,acc,sg,m
- τον: ART,acc,sg,m
- ασεβη: ADJ,acc,sg,m
- λογιζεται: VERB,pres,mid,ind,3,sg
- η: ART,nom,sg,f
- πιστις: NOUN,nom,sg,f
- αυτου: PRON,gen,sg,m
- εις: PREP
- δικαιοσυνην: NOUN,acc,sg,f
Parallels
- Genesis 15:6 (quotation): Paul explicitly echoes this verse—'Abraham believed God, and it was reckoned to him as righteousness'—which is the foundational example for faith being credited as righteousness.
- Romans 3:28 (thematic): Affirms the same principle that a person is justified by faith apart from works, paralleling the contrast between 'not working' and 'believing' in Rom 4:5.
- Galatians 3:6 (verbal): Paul again cites Abraham's faith being 'counted for righteousness' to argue that believers are heirs by faith, showing the same use of Genesis 15:6.
- James 2:23 (quotation): James cites the Genesis text—'Abraham believed God, and it was counted to him as righteousness'—but uses it to discuss the relationship of faith and works, engaging the same proof-text.
- Galatians 2:16 (thematic): States that one is justified by faith in Christ and not by works of the law, echoing Rom 4:5's contrast between works and faith as ground of justification.
Alternative generated candidates
- But to the one who does not work, yet trusts the God who justifies the ungodly, his faith is counted as righteousness.
- But to the one who does not work, yet believes in the one who declares the ungodly righteous, his faith is counted as righteousness.
Rom.4.6 - Details
Original Text
Morphology
- καθαπερ: ADV
- και: CONJ
- Δαυιδ: NOUN,nom,sg,m
- λεγει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- μακαρισμον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- ω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- λογιζεται: VERB,pres,mid/pass,ind,3,sg
- δικαιοσυνην: NOUN,acc,sg,f
- χωρις: PREP,gen
- εργων·: NOUN,gen,pl,n
Parallels
- Psalm 32:1-2 (quotation): Paul here alludes directly to David’s blessing about the one whose sin is forgiven — the passage he quotes to show God counts righteousness apart from works.
- Genesis 15:6 (quotation): The paradigmatic text for Paul’s argument that Abraham’s faith was 'reckoned as righteousness,' which Romans 4 contrasts with righteousness by works.
- Galatians 3:6-9 (thematic): Paul repeats the Abraham-as-example argument in Galatians to demonstrate that the promise and justification come by faith, not by the law or works.
- James 2:23 (verbal): James cites 'Abraham believed God, and it was counted to him as righteousness' (Gen 15:6) in a discussion that intersects Paul’s theme, though with a different emphasis on faith and works.
- Romans 4:5 (structural): Immediate context: contrasts the one who is 'counted righteous' apart from works with the worker — this verse frames the David quotation in the argument about faith versus works.
Alternative generated candidates
- Likewise, David speaks of the blessedness of the one to whom God credits righteousness apart from works:
- Even so David speaks of the blessedness of the person to whom God counts righteousness apart from works:
Rom.4.7 - Details
Original Text
Morphology
- Μακαριοι: ADJ,nom,pl,m
- ων: PRON,gen,pl,m
- αφεθησαν: VERB,aor,pass,ind,3,pl
- αι: ART,nom,pl,f
- ανομιαι: NOUN,nom,pl,f
- και: CONJ
- ων: PRON,gen,pl,m
- επεκαλυφθησαν: VERB,aor,pass,ind,3,pl
- αι: ART,nom,pl,f
- αμαρτιαι: NOUN,nom,pl,f
Parallels
- Psalm 32:1 (LXX 31:1) (quotation): Paul directly quotes the opening blessing of Psalm 32—'Blessed are those whose iniquities are forgiven'—as the source for Romans 4:7.
- Psalm 32:2 (LXX 31:2) (quotation): The following clause of Psalm 32 ('blessed is the man to whom the LORD will not impute sin') is closely connected and is echoed in Romans 4:8, forming the rest of the citation context.
- Psalm 103:2-3 (thematic): Affirms the theme that God forgives sins and heals iniquity—parallels the blessing associated with sins being forgiven and covered.
- Isaiah 1:18 (thematic): God's offer to cleanse sins ('though your sins be as scarlet... they shall be as white as snow') parallels the motif of sins being forgiven/covered and the resulting blessedness.
- Hebrews 10:17 (thematic): God's declaration that he will 'remember their sins no more' resonates with the idea that forgiven sins are effectively covered/removed, underlying the blessed state described in Romans 4:7.
Alternative generated candidates
- 'Blessed are those whose lawless deeds are forgiven, whose sins are covered.'
- "Blessed are those whose transgressions are forgiven, whose sins are covered."
Rom.4.8 - Details
Original Text
Morphology
- μακαριος: ADJ,nom,sg,m
- ανηρ: NOUN,nom,sg,m
- ου: PART,neg
- ου: PART,neg
- μη: PART
- λογισηται: VERB,pres,mp,ind,3,sg
- κυριος: NOUN,nom,sg,m
- αμαρτιαν: NOUN,acc,sg,f
Parallels
- Psalm 32:1-2 (MT)/Psalm 31:1-2 (LXX) (quotation): Romans 4:8 directly echoes/quotes David’s declaration of blessedness when the Lord does not impute sin (the source Paul cites).
- Isaiah 43:25 (thematic): God’s promise to blot out transgressions and ‘not remember’ sins parallels the idea of sins not being imputed to the forgiven person.
- 2 Corinthians 5:19 (verbal): Paul uses similar language about God ‘not counting’ or ‘not imputing’ people’s trespasses in the ministry of reconciliation in Christ.
- Romans 4:3 (structural): In the same argument Paul says Abraham’s faith was ‘counted’ (imputed) as righteousness—structurally related to the parallel notion of sins not being counted (non-imputation).
Alternative generated candidates
- 'Blessed is the man to whom the Lord will not count sin.'
- "Blessed is the man to whom the Lord will not count sin."
Rom.4.9 - Details
Original Text
Morphology
- Ο: ART,nom,sg,m
- μακαρισμος: NOUN,nom,sg,m
- ουν: CONJ
- ουτος: PRON,nom,sg,m
- επι: PREP
- την: ART,acc,sg,f
- περιτομην: NOUN,acc,sg,f
- η: ART,nom,sg,f
- και: CONJ
- επι: PREP
- την: ART,acc,sg,f
- ακροβυστιαν: NOUN,acc,sg,f
- λεγομεν: VERB,pres,act,ind,1,pl
- γαρ·Ελογισθη: VERB,aor,pass,ind,3,sg
- τω: ART,dat,sg,m
- Αβρααμ: NOUN,nom,sg,m
- η: ART,nom,sg,f
- πιστις: NOUN,nom,sg,f
- εις: PREP
- δικαιοσυνην: NOUN,acc,sg,f
Parallels
- Genesis 15:6 (quotation): The original statement cited by Paul: 'Abram believed the LORD, and he credited it to him as righteousness.' Romans 4:9 appeals directly to this foundational example of faith counted as righteousness.
- Galatians 3:6 (verbal): Paul again invokes Abraham's faith being 'counted for righteousness' to argue that membership in God's people is based on faith rather than ethnic status or the law (circumcision vs. uncircumcision).
- James 2:23 (allusion): James quotes Genesis 15:6 ('Abraham believed God, and it was counted to him as righteousness') to make a contrasting point—linking the credited faith to works—thus engaging the same text Paul cites about faith and righteousness.
- Romans 3:28 (thematic): Paul's broader argument that 'a person is justified by faith apart from works of the law' undergirds the question in 4:9 about whether righteousness/blessing depends on circumcision (works) or on faith.
Alternative generated candidates
- Is this blessedness then for the circumcised only, or also for the uncircumcised? For we say, 'Faith was counted to Abraham as righteousness.'
- Is this blessing then for the circumcised only, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness.
Rom.4.10 - Details
Original Text
Morphology
- πως: ADV
- ουν: CONJ
- ελογισθη: VERB,aor,pas,ind,3,sg
- εν: PREP
- περιτομη: NOUN,nom,sg,f
- οντι: PART,pres,act,dat,sg,m
- η: ART,nom,sg,f
- εν: PREP
- ακροβυστια: NOUN,nom,sg,f
- ουκ: PART,neg
- εν: PREP
- περιτομη: NOUN,nom,sg,f
- αλλ᾽εν: CONJ
- ακροβυστια·: NOUN,dat,sg,f
Parallels
- Genesis 15:6 (quotation): Paul appeals to Genesis 15:6 ('Abraham believed God, and it was counted to him as righteousness') as the basis for arguing that Abraham's righteousness was reckoned because of faith, prior to the covenant sign of circumcision.
- Galatians 3:6-9 (verbal): Paul repeats the argument that Abraham's faith was 'counted for righteousness' to show that the promise comes by faith and thus includes Gentiles—reinforcing that righteousness is prior to circumcision.
- Romans 4:11 (structural): Immediate parallel within the same argument: v.11 explains that Abraham received circumcision as a sign and seal of the righteousness he already had by faith, directly following the question in v.10.
- Romans 2:28-29 (thematic): Contrast between external circumcision and the inward, spiritual 'circumcision of the heart'—both passages deal with the true nature of belonging to God's people apart from mere physical rite.
- Genesis 17:10-11 (allusion): Genesis 17 institutes circumcision as the covenant sign; Paul alludes to this background to argue that Abraham was declared righteous before that sign was given, so circumcision is not the basis of his justification.
Alternative generated candidates
- How then was it counted? Was it before or after his circumcision? It was not after but before—
- How then was it counted? Was it before or after he was circumcised? It was not after, but before.
Rom.4.11 - Details
Original Text
Morphology
- και: CONJ
- σημειον: NOUN,acc,sg,n
- ελαβεν: VERB,aor,act,ind,3,sg
- περιτομης: NOUN,gen,sg,f
- σφραγιδα: NOUN,acc,sg,f
- της: ART,gen,sg,f
- δικαιοσυνης: NOUN,gen,sg,f
- της: ART,gen,sg,f
- πιστεως: NOUN,gen,sg,f
- της: ART,gen,sg,f
- εν: PREP
- τη: ART,dat,sg,f
- ακροβυστια: NOUN,nom,sg,f
- εις: PREP
- το: ART,acc,sg,n
- ειναι: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
- πατερα: NOUN,acc,sg,m
- παντων: ADJ,gen,pl,m
- των: ART,gen,pl,m
- πιστευοντων: PART,pres,act,gen,pl,m
- δι᾽ακροβυστιας: PREP,gen,sg,f
- εις: PREP
- το: ART,acc,sg,n
- λογισθηναι: VERB,aor,pass,inf
- αυτοις: PRO,dat,pl,3
- την: ART,acc,sg,f
- δικαιοσυνην: NOUN,acc,sg,f
Parallels
- Romans 4:3 (quotation): Paul immediately cites Gen 15:6 ('Abraham believed... and it was counted to him as righteousness') as the basis for his claim that righteousness is by faith — the same argument that undergirds v.11 about imputation of righteousness.
- Genesis 15:6 (quotation): The original text that Paul appeals to: Abraham's faith is 'counted as righteousness.' Rom 4:11 builds on this to argue Abraham was declared righteous before circumcision.
- Genesis 17:10-11 (allusion): Establishes circumcision as the sign/mark of the covenant given to Abraham. Rom 4:11 calls circumcision a 'sign'/'seal' and stresses Abraham received it after faith, so the promise precedes the rite.
- Galatians 3:6-9 (structural): Paul repeats the argument that Abraham is 'father of all who believe' and that the gospel was announced to him in advance so that Gentiles are justified by faith, paralleling Rom 4:11's claim about fatherhood and imputed righteousness for the uncircumcised.
- Romans 2:25-29 (thematic): Earlier in Romans Paul contrasts external circumcision with true, inward righteousness; Rom 4:11 similarly emphasizes that Abraham's righteousness was by faith (not by the external rite), so he is father of both circumcised and uncircumcised believers.
Alternative generated candidates
- and he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. Thus he became the father of all who believe without being circumcised, so that righteousness might be credited to them—
- He received the sign of circumcision as a seal of the righteousness of the faith that he had while he was still uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be counted to them.
Rom.4.12 - Details
Original Text
Morphology
- και: CONJ
- πατερα: NOUN,acc,sg,m
- περιτομης: NOUN,gen,sg,f
- τοις: ART,dat,pl,n
- ουκ: PART,neg
- εκ: PREP
- περιτομης: NOUN,gen,sg,f
- μονον: ADV
- αλλα: CONJ
- και: CONJ
- τοις: ART,dat,pl,n
- στοιχουσιν: PARTCP,pres,act,dat,pl,m
- τοις: ART,dat,pl,n
- ιχνεσιν: NOUN,dat,pl,n
- της: ART,gen,sg,f
- εν: PREP
- ακροβυστια: NOUN,nom,sg,f
- πιστεως: NOUN,gen,sg,f
- του: ART,gen,sg,n
- πατρος: NOUN,gen,sg,m
- ημων: PRON,gen,pl,1
- Αβρααμ: NOUN,nom,sg,m
Parallels
- Romans 4:9-11 (verbal): Immediate context: Paul argues Abraham was counted righteous before circumcision and therefore became 'father of circumcision' for those who follow his faith—same argument and language continued in 4:12.
- Genesis 15:6 (quotation): The foundational citation Paul uses elsewhere in Romans to show Abraham's faith was credited as righteousness prior to the covenant sign of circumcision (grounds for calling him father of believers by faith).
- Genesis 17:10-14 (allusion): The institution of circumcision as the covenant sign contrasts with Paul’s point that Abraham’s status as 'father' rests on faith prior to that sign; 4:12 engages this covenantal context.
- Galatians 3:7-9 (thematic): Paul teaches that those of faith are Abraham’s offspring (children of the promise), paralleling Rom 4:12’s claim that uncircumcised believers share Abraham’s status by following his faith.
- Romans 2:28-29 (thematic): Paul’s broader argument that true circumcision is inward (a matter of the heart) supports Rom 4:12’s emphasis that Abraham’s fatherhood extends to the uncircumcised who follow his faith.
Alternative generated candidates
- and he is also the father of the circumcised who not only are of the circumcision but who walk in the steps of the faith that our father Abraham had before he was circumcised.
- And he is also the father of circumcision to those who are not only of the circumcision but who walk in the footsteps of the faith which our father Abraham had before he was circumcised.
Rom.4.13 - Details
Original Text
Morphology
- Ου: PART,neg
- γαρ: PART
- δια: PREP
- νομου: NOUN,gen,sg,m
- η: ART,nom,sg,f
- επαγγελια: NOUN,nom,sg,f
- τω: ART,dat,sg,m
- Αβρααμ: NOUN,nom,sg,m
- η: ART,nom,sg,f
- τω: ART,dat,sg,m
- σπερματι: NOUN,dat,sg,n
- αυτου: PRON,gen,sg,m
- το: ART,acc,sg,n
- κληρονομον: NOUN,acc,sg,m
- αυτον: PRON,acc,sg,m
- ειναι: VERB,pres,act,inf
- κοσμου: NOUN,gen,sg,m
- αλλα: CONJ
- δια: PREP
- δικαιοσυνης: NOUN,gen,sg,f
- πιστεως·: NOUN,gen,sg,f
Parallels
- Genesis 15:5-6 (quotation): The original promise to Abraham about his offspring and the statement 'Abram believed God, and it was counted to him as righteousness,' which Paul appeals to as the basis for righteousness by faith and the promise of inheritance.
- Galatians 3:18 (verbal): Paul makes the same contrast: the inheritance does not come by the law but by the promise, echoing Romans 4:13's denial that the promise is through the law.
- Galatians 3:29 (thematic): Links belonging to Christ with being Abraham's seed and 'heirs according to the promise,' connecting faith in Christ to the promised inheritance (heir of the world).
- Romans 4:16 (structural): A close immediate parallel in Romans that develops the same point: the promise depends on faith so it may rest on grace and be guaranteed to all Abraham's offspring.
- Habakkuk 2:4 (quotation): The Old Testament source for Paul's phrase 'righteousness of faith'—'the righteous shall live by his faith'—which undergirds the argument that the promise comes through faith, not law.
Alternative generated candidates
- For the promise to Abraham and to his offspring that he would be heir of the world did not come through the law but through the righteousness of faith.
- For the promise to Abraham and his offspring that he should be heir of the world did not come through the law but through the righteousness of faith.
Rom.4.14 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- γαρ: PART
- οι: ART,nom,pl,m
- εκ: PREP
- νομου: NOUN,gen,sg,m
- κληρονομοι: NOUN,nom,pl,m
- κεκενωται: VERB,perf,pass,ind,3,pl
- η: ART,nom,sg,f
- πιστις: NOUN,nom,sg,f
- και: CONJ
- κατηργηται: VERB,perf,pass,ind,3,sg
- η: ART,nom,sg,f
- επαγγελια·: NOUN,nom,sg,f
Parallels
- Romans 4:13 (structural): Immediate parallel in the same argument: the promise to Abraham and his offspring was through promise, not through the law—setting up the claim that law-based heirs would nullify the promise.
- Galatians 3:18 (verbal): Uses nearly the same logic and language: if the inheritance is of the law, it is no longer by promise—direct verbal parallel to Rom 4:14’s assertion that law-heirs would make faith void and the promise null.
- Galatians 3:11-12 (thematic): Develops the same theme that no one is justified by the law but by faith; the law requires works and thus cannot produce the promised righteousness, echoing Rom 4:14’s contrast between law and promise.
- Genesis 15:6 (quotation): Paul’s foundational proof-text for Abraham’s righteousness by faith; the citation undergirds the contrast in Rom 4 (including 4:14) between promise-based inheritance and inheritance by the law.
Alternative generated candidates
- For if those who are of the law are heirs, faith is nullified and the promise is void.
- For if those who are of the law are heirs, faith is made void and the promise is nullified.
Rom.4.15 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- γαρ: PART
- νομος: NOUN,nom,sg,m
- οργην: NOUN,acc,sg,f
- κατεργαζεται: VERB,pres,mid,ind,3,sg
- ου: PART,neg
- δε: CONJ
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- νομος: NOUN,nom,sg,m
- ουδε: CONJ,neg
- παραβασις: NOUN,nom,sg,f
Parallels
- Rom.5:13 (verbal): Expresses the same idea in Pauline terms: sin existed before the law, but sin is not counted where there is no law (echoes 'where there is no law there is no transgression').
- Rom.5:14 (thematic): Develops the theme that death and sin operated prior to Mosaic law (Adam to Moses), paralleling the distinction between presence/absence of law and liability for transgression.
- Rom.3:20 (verbal): States that 'through the law comes knowledge of sin,' linking the law's role to exposing guilt and thus to provoking divine wrath, resonating with Rom 4:15's claim that the law yields wrath.
- Rom.7:7 (verbal): Paul asks if the law is sin and answers that he would not have known sin except through the law—parallel emphasis on the law's function in producing awareness of sin and its consequences.
- Gal.3:19 (thematic): Explains the law's purpose as added 'because of transgressions' until the coming of the promise—thematises the law's restraining/exposing role that relates to Rom 4:15's contrast between law, wrath, and transgression.
Alternative generated candidates
- For the law brings wrath; and where there is no law there is no transgression.
- For the law brings wrath; and where there is no law there is no transgression.
Rom.4.16 - Details
Original Text
Morphology
- Δια: PREP
- τουτο: PRON,nom,sg,n
- εκ: PREP
- πιστεως: NOUN,gen,sg,f
- ινα: CONJ
- κατα: PREP
- χαριν: NOUN,acc,sg,f
- εις: PREP
- το: ART,acc,sg,n
- ειναι: VERB,pres,act,inf
- βεβαιαν: ADJ,acc,sg,f
- την: ART,acc,sg,f
- επαγγελιαν: NOUN,acc,sg,f
- παντι: PRON,dat,sg,m
- τω: ART,dat,sg,m
- σπερματι: NOUN,dat,sg,n
- ου: PART,neg
- τω: ART,dat,sg,m
- εκ: PREP
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- μονον: ADV
- αλλα: CONJ
- και: CONJ
- τω: ART,dat,sg,m
- εκ: PREP
- πιστεως: NOUN,gen,sg,f
- Αβρααμ: NOUN,nom,sg,m
- ος: PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- πατηρ: NOUN,nom,sg,m
- παντων: ADJ,gen,pl,m
- ημων: PRON,gen,pl,1
Parallels
- Genesis 15:6 (quotation): Paul’s argument about Abraham’s status rests on Genesis 15:6 (‘Abram believed... and it was credited to him’), the OT basis for justification by faith and the promise to Abraham’s seed.
- Galatians 3:16 (verbal): Paul’s discussion of ‘the promise to Abraham and his seed’ echoes Gal 3:16, where ‘seed’ (singular) is interpreted Christologically and central to the promise’s scope.
- Galatians 3:7-9 (thematic): These verses develop the same theme that those of faith (not the law) are Abraham’s true children and beneficiaries of the promise—paralleling Rom 4:16’s ‘not of law but of faith.’
- Romans 4:13 (structural): An internal parallel within Romans: 4:13 states the promise was to Abraham and his offspring as an inheritance, a premise Rom 4:16 builds on to argue promise comes through faith, not law.
- Hebrews 11:8-12 (thematic): Hebrews recounts Abraham’s faith and God’s promise that he would be ‘father of many nations,’ linking faith, the promise of descendants, and Abraham as progenitor—echoing Rom 4:16’s ‘father of us all.’
Alternative generated candidates
- Therefore it is by faith, in order that the promise may rest on grace and be guaranteed to all Abraham's offspring—not only to the adherents of the law but also to those who share the faith of Abraham. He is the father of us all.
- That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all Abraham's offspring—if to those who are of the law, it is so; but also to those who share the faith of Abraham. He is the father of us all.
Rom.4.17 - Details
Original Text
Morphology
- καθως: CONJ
- γεγραπται: VERB,perf,pass,ind,3,sg
- οτι: CONJ
- Πατερα: NOUN,acc,sg,m
- πολλων: ADJ,gen,pl,m
- εθνων: NOUN,gen,pl,n
- τεθεικα: VERB,perf,act,ind,1,sg
- σε: PRON,acc,sg,2
- κατεναντι: PREP
- ου: PART,neg
- επιστευσεν: VERB,aor,act,ind,3,sg
- θεου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- ζωοποιουντος: PART,pres,act,gen,sg,m
- τους: ART,acc,pl,m
- νεκρους: NOUN,acc,pl,m
- και: CONJ
- καλουντος: PART,pres,act,gen,sg,m
- τα: ART,acc,pl,n
- μη: PART
- οντα: PART,pres,act,acc,sg,m
- ως: ADV
- οντα·: PART,pres,act,acc,pl,n
Parallels
- Genesis 17:5 (quotation): The OT source Paul cites: God’s promise to Abraham, 'I will make you a father of many nations,' which Paul introduces with 'as it is written.'
- Hebrews 11:17-19 (allusion): Interprets Abraham’s faith as trusting God who can give life to the dead (as in the willingness to offer Isaac), echoing Romans’ language about God 'giving life to the dead.'
- Psalm 33:9 (verbal): Speaks of God's creative word—'For he spoke, and it came to be'—paralleling 'calls into being the things that do not exist' (God creating by calling).
- Galatians 3:7-9 (thematic): Paul’s ongoing argument that those of faith are Abraham’s children (i.e., heirs of the promise that makes him 'father of many nations'), linking faith to the promise cited in Rom 4:17.
Alternative generated candidates
- 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 being the things that are not.
- 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 being the things that are not.
Rom.4.18 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- παρ᾽ελπιδα: PREP+NOUN,acc,sg,f
- επ᾽ελπιδι: PREP+NOUN,dat,sg,f
- επιστευσεν: VERB,aor,act,ind,3,sg
- εις: PREP
- το: ART,acc,sg,n
- γενεσθαι: VERB,aor,mid,inf
- αυτον: PRON,acc,sg,m
- πατερα: NOUN,acc,sg,m
- πολλων: ADJ,gen,pl,m
- εθνων: NOUN,gen,pl,n
- κατα: PREP
- το: ART,acc,sg,n
- ειρημενον·Ουτως: PART,perf,pass,acc,sg,n+ADV
- εσται: VERB,fut,mid,ind,3,sg
- το: ART,acc,sg,n
- σπερμα: NOUN,acc,sg,n
- σου·: PRON,gen,sg,2
Parallels
- Genesis 15:5 (quotation): Romans 4:18 echoes and explicitly cites the promise 'So shall your seed be' (LXX/MT), where God points to the stars and promises Abraham innumerable offspring — the very promise appealed to as the basis for Abraham's hope.
- Genesis 17:5 (quotation): The wording 'that he might become the father of many nations' recalls God's covenantal promise to Abraham in Genesis 17 ('I will make you a father of many nations'), which Paul invokes as the foundation of Abraham's hope.
- Romans 4:3 (structural): Earlier in the same argument Paul cites Genesis 15:6 ('Abraham believed God') to establish that righteousness is by faith; Rom 4:18 continues that structural argument, showing Abraham's faith/hope in the divine promise.
- Galatians 3:16 (verbal): Paul's treatment of the promise to 'seed' in Galatians (arguing that 'seed' refers to Christ) is a verbal and theological development of the same promise Paul cites in Romans 4:18 about Abraham's offspring, linking the Abrahamic promise to Christological fulfillment.
- Hebrews 11:12 (thematic): Hebrews speaks of Abraham's descendants being as numerous as the stars and connects the promise to faith; this parallels Romans 4:18's theme of Abraham's hopeful trust in God's promise of innumerable offspring.
Alternative generated candidates
- In hope against hope he believed, hoping that he would become the father of many nations, according to what had been spoken: 'So shall your offspring be.'
- In hope he believed against hope, so that he might become the father of many nations, according to what had been spoken: "So shall your offspring be."
Rom.4.19 - Details
Original Text
Morphology
- και: CONJ
- μη: PART
- ασθενησας: VERB,aor,act,ptcp,nom,m,sg
- τη: ART,dat,sg,f
- πιστει: NOUN,dat,sg,f
- κατενοησεν: VERB,aor,act,ind,3,sg
- το: ART,acc,sg,n
- εαυτου: PRON,gen,sg,m
- σωμα: NOUN,acc,sg,n
- νενεκρωμενον: VERB,perf,pass,ptcp,acc,n,sg
- εκατονταετης: ADJ,nom,sg,m
- που: ADV
- υπαρχων: VERB,pres,act,part,nom,sg,m
- και: CONJ
- την: ART,acc,sg,f
- νεκρωσιν: NOUN,acc,sg,f
- της: ART,gen,sg,f
- μητρας: NOUN,gen,sg,f
- Σαρρας: NOUN,gen,sg,f
Parallels
- Genesis 17:17 (verbal): Abraham is described as about a hundred years old and questions the possibility of a son—background narrative to Paul’s mention of Abraham’s ‘body…dead.’
- Genesis 18:11-12 (verbal): Sarah’s barrenness and her incredulous laugh at the promise are narrated here (the ‘deadness of Sarah’s womb’ echoed in Romans 4:19).
- Genesis 21:1-2 (thematic): The fulfillment motif: God enables Sarah to bear Isaac in her old age, showing the divine power behind the circumstance Paul cites.
- Hebrews 11:11-12 (thematic): Hebrews portrays Sarah’s conception as an act of faith/trust in God’s promise—paralleling Paul’s argument about Abraham’s faith despite physical impossibility.
- Luke 1:36-37 (thematic): The parallel of miraculous conception in old age (Elizabeth’s pregnancy) and the affirmation that nothing is impossible with God echoes the same theological point about God overcoming barrenness.
Alternative generated candidates
- He did not weaken in unbelief when he considered his own body, already dead—being about a hundred years old—and the deadness of Sarah's womb.
- He did not weaken in unbelief when he considered his own body, already as good as dead (for he was about a hundred years old), or the deadness of Sarah's womb.
Rom.4.20 - Details
Original Text
Morphology
- εις: PREP
- δε: CONJ
- την: ART,acc,sg,f
- επαγγελιαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- ου: PART,neg
- διεκριθη: VERB,aor,pass,ind,3,sg
- τη: ART,dat,sg,f
- απιστια: NOUN,dat,sg,f
- αλλα: CONJ
- ενεδυναμωθη: VERB,aor,pass,ind,3,sg
- τη: ART,dat,sg,f
- πιστει: NOUN,dat,sg,f
- δους: VERB,aor,act,ind,3,sg
- δοξαν: NOUN,acc,sg,f
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
Parallels
- Genesis 15:6 (quotation): Paul’s underlying citation for Abraham’s status — 'Abram believed the LORD, and he counted it to him as righteousness' — the basis for arguing that Abraham’s faith (not unbelief) was credited to him.
- Romans 4:21 (structural): Immediate continuation of the same argument: Abraham was 'fully convinced' that God could accomplish what He promised — a direct verbal and argumentative parallel to v.20’s stress on strengthened faith and giving glory to God.
- Hebrews 11:1 (verbal): Defines faith as assurance and conviction ('the assurance of things hoped for'), paralleling the idea that Abraham’s faith was strong and trusting despite contrary circumstances.
- Hebrews 11:8-12 (thematic): The hall-of-faith treatment of Abraham and Sarah emphasizes believing God’s promise against human expectation — the same theme of faith strengthened rather than weakened by unbelief.
- James 2:21-24 (thematic): Uses Abraham’s faith (shown in his actions) to argue that true faith is active and real — complements Paul’s depiction of Abraham’s authentic, trustful faith that gave glory to God.
Alternative generated candidates
- He did not waver through unbelief regarding the promise of God, but was strengthened in faith, giving glory to God,
- No unbelief made him waver concerning the promise of God, but he was strengthened in faith, giving glory to God,
Rom.4.21 - Details
Original Text
Morphology
- και: CONJ
- πληροφορηθεις: VERB,aor,pass,ptc,nom,m,sg
- οτι: CONJ
- ο: ART,nom,sg,m
- επηγγελται: VERB,perf,mid/pass,ind,3,sg
- δυνατος: ADJ,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- ποιησαι: VERB,aor,act,inf
Parallels
- Romans 4:20 (verbal): Immediate context: Paul repeats Abraham's unquestioning faith, using nearly the same language about being fully convinced God was able to fulfill his promise.
- Romans 4:18 (thematic): Describes Abraham 'hoping against hope'—the same confident faith that trusts God's power to bring about the promised offspring despite natural impossibility.
- Genesis 15:6 (verbal): The foundational Old Testament episode cited by Paul: Abraham's belief in God's promise is reckoned as righteousness, grounding the argument about trusting God's ability to fulfill his word.
- Hebrews 6:13-18 (allusion): Uses God's oath and promise to Abraham to underscore God's faithfulness and power to bring his promises to pass, resonating with the claim that what God promised he is able to perform.
- Galatians 3:6 (thematic): Paul again invokes Abraham's faith being counted as righteousness, applying the same principle of confident trust in God's power to fulfill his promises for believers.
Alternative generated candidates
- and being fully persuaded that what God had promised he was able also to perform.
- fully convinced that what God had promised he was able also to perform.
Rom.4.22 - Details
Original Text
Morphology
- διο: CONJ
- ελογισθη: VERB,aor,pass,ind,3,sg
- αυτω: PRON,dat,sg,m
- εις: PREP
- δικαιοσυνην: NOUN,acc,sg,f
Parallels
- Genesis 15:6 (verbal): The Vorlage: 'And he believed the LORD, and he counted it to him as righteousness'—Paul cites this verse as the basis for declaring Abraham's faith 'counted as righteousness.'
- Romans 4:3 (structural): Earlier in the same argument Paul explicitly quotes Genesis 15:6 ('Abraham believed God, and it was counted to him as righteousness'), which sets up the conclusion restated in 4:22.
- Romans 4:5 (thematic): Develops the same principle: faith (not works) is 'counted' or 'reckoned' as righteousness for the one who believes—Paul's kernel argument about justification by faith.
- Galatians 3:6 (verbal): Paul reuses the Genesis formula ('Abraham believed God, and it was counted to him as righteousness') to argue that the believer's justification by faith makes them heirs of the promise, extending the theological point of Rom 4:22.
- James 2:23 (quotation): James also cites Genesis 15:6 ('Abraham believed God, and it was counted to him as righteousness') but applies it to the relationship between faith and works, engaging the same text Paul cites in Rom 4:22 from a different perspective.
Alternative generated candidates
- Therefore it was counted to him as righteousness.
- Therefore it was counted to him as righteousness.
Rom.4.23 - Details
Original Text
Morphology
- Ουκ: PART,neg
- εγραφη: VERB,aor,pass,ind,3,sg
- δε: CONJ
- δι᾽αυτον: PREP+PRON,acc,sg,m
- μονον: ADV
- οτι: CONJ
- ελογισθη: VERB,aor,pass,ind,3,sg
- αυτω: PRON,dat,sg,m
Parallels
- Genesis 15:6 (quotation): The original OT wording 'and he believed the LORD, and he counted it to him as righteousness' that Paul is invoking—Romans 4:23 points back to this declaration about Abraham.
- Romans 4:24 (structural): Immediate context: verse 23–24 extends the statement about Abraham's being 'counted' to include believers—showing Paul’s argument that the promise applies to us.
- Galatians 3:6-9 (verbal): Paul again cites Abraham's faith being 'counted for righteousness' and develops the theme that the blessing of Abraham comes to Gentiles through faith.
- James 2:23 (quotation): James quotes the same OT verse ('Abraham believed God, and it was counted to him for righteousness') to make a point about faith and works, reflecting the same scriptural basis used in Romans.
- 2 Corinthians 5:21 (thematic): Develops the doctrine of imputation—'one righteous for us'/'righteousness credited to believers'—parallel theological theme to Paul's point in Romans 4 about righteousness being accounted to the faithful.
Alternative generated candidates
- Now it was not written for his sake alone that it was counted to him,
- Now it was not written for his sake alone that it was counted to him,
Rom.4.24 - Details
Original Text
Morphology
- αλλα: CONJ
- και: CONJ
- δι᾽ημας: PREP+PRON,acc,pl,1
- οις: PRON,dat,pl,m
- μελλει: VERB,pres,act,ind,3,sg
- λογιζεσθαι: VERB,pres,mid/pass,inf
- τοις: ART,dat,pl,n
- πιστευουσιν: VERB,pres,act,ind,3,pl
- επι: PREP
- τον: ART,acc,sg,m
- εγειραντα: PART,aor,act,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- κυριον: NOUN,acc,sg,m
- ημων: PRON,gen,pl,1
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
Parallels
- Rom.10:9 (verbal): Both verses link faith in the one who raised Jesus from the dead with saving/justifying effect—Rom.10:9 explicitly: believe in your heart that God raised him and you will be saved.
- Rom.8:11 (verbal): Uses the same language about 'the one who raised Jesus from the dead' and connects that raising to life-giving power for believers, echoing the grounds for faith in Rom 4:24.
- 1 Cor.15:14-17 (thematic): Argues that the resurrection is essential to the validity and saving power of Christian faith—if Christ has not been raised, faith is futile—paralleling Rom.4:24's emphasis on belief in the resurrection.
- Gal.2:16 (thematic): Affirms justification is by faith in Christ (not works), reflecting Rom.4's claim that righteousness is 'reckoned' to those who believe in the risen Lord.
- Phil.3:9 (thematic): Paul's desire to be found in righteousness 'through faith in Christ' (not by works) parallels Rom.4's claim that faith—specifically faith tied to Christ's resurrection—is the basis for being counted righteous.
Alternative generated candidates
- but for ours also. It will be counted to us who believe in him who raised Jesus our Lord from the dead,
- but for us also, to whom it will be counted—if we believe in him who raised Jesus our Lord from the dead,
Rom.4.25 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- παρεδοθη: VERB,aor,pass,ind,3,sg
- δια: PREP
- τα: ART,acc,pl,n
- παραπτωματα: NOUN,acc,pl,n
- ημων: PRON,gen,pl,1
- και: CONJ
- ηγερθη: VERB,aor,pass,ind,3,sg
- δια: PREP
- την: ART,acc,sg,f
- δικαιωσιν: NOUN,acc,sg,f
- ημων: PRON,gen,pl,1
Parallels
- 1 Corinthians 15:3-4 (quotation): Paul's concise gospel: Christ died for our sins and was buried/raised on the third day — directly echoes 'delivered for our trespasses and raised for our justification.'
- Isaiah 53:5-6 (allusion): The Suffering Servant bears our transgressions and is punished for our iniquities; Romans applies this prophetic motif to Jesus' death and its atoning, justification purpose.
- Romans 3:24-26 (structural): Immediate context: Paul argues God has provided justification through Christ by demonstrating righteousness in the sacrificial death and vindicating resurrection — same theological move as Rom 4:25.
- 2 Corinthians 5:21 (thematic): Christ was treated as sin on our behalf so that we might become righteous; complements the idea that he was delivered for our trespasses and raised for our justification.
- 1 Peter 2:24 (verbal): Jesus 'bore our sins' in his body on the tree and by his wounds we are healed — language and substitutionary atonement motif parallel Rom 4:25's 'for our trespasses.'
Alternative generated candidates
- who was delivered up for our trespasses and was raised for our justification.
- who was delivered up for our trespasses and was raised for our justification.
What then shall we say that Abraham, our forefather according to the flesh, discovered?
For if Abraham was justified by works, he has something to boast about, but not before God.
For what does the Scripture say? “Abraham believed God, and it was reckoned to him as righteousness.” Now to the one who works, his wage is not reckoned as a gift but as a debt. But to the one who does not work, yet believes in the One who justifies the ungodly, his faith is reckoned as righteousness. And the Scriptures say this about David’s blessedness as well — of the one to whom God reckons righteousness apart from works:
“Blessed are those whose lawless deeds are forgiven, and whose sins are covered.
Blessed is the one to whom the Lord will not reckon sin.”
Is this blessing then upon the circumcised, or upon the uncircumcised as well? For we say that faith was reckoned to Abraham as righteousness.
How then was it reckoned? Before or after he was circumcised? It was not after, but before he was circumcised. And he received the sign of circumcision as a seal of the righteousness of the faith he had while uncircumcised, so that he might be the father of all who believe while uncircumcised — that righteousness might be reckoned to them. And he is the father of circumcision to those who are not only of the circumcision, but who also walk in the footsteps of the faith our father Abraham had while uncircumcised.
For the promise that he would inherit the world did not come through the law, but through the righteousness of faith.
For if those who are of the law are heirs, faith is nullified and the promise is broken.
For the law brings wrath; and where there is no law there is no transgression.
Therefore it is by faith, that it may be according to grace — in order that the promise may rest upon all the offspring: not only upon those who are of the law, but also upon those who are of the faith of Abraham; he is the father of us all.
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 being the things that do not exist.
In hope he believed against hope, hoping that he would become the father of many nations, according to what had been spoken, “So shall your offspring be.”
He did not weaken in faith when he considered his own body, already as good as dead (for he was about a hundred years old), nor the deadness of Sarah’s womb.
No unbelief made him waver concerning the promise of God; rather he was strengthened in faith, giving glory to God,
and being fully convinced that God was able to do what he had promised.
Therefore it was reckoned to him as righteousness. Now it was not written for his sake alone that it was reckoned to him,
but also for us, to whom it will be reckoned — to us who believe in the One who raised Jesus our Lord from the dead,
who was delivered up for our trespasses and was raised for our justification.