ROM 4:9 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the RV alignments are incomplete (and may occasionally be wrong).

ULT Then is this blessedness upon the circumcision, or also upon the uncircumcision? For we say, “His faith was credited to Abraham as righteousness.”

UST Therefore, these happy people are not only circumcised Jews but even uncircumcised people who are not Jews! This must be true because we Jews quote the scripture that states, “God considers Abraham to be righteous because he trusted in him.”

BSB [Is] this blessing [only] on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited [to him] as righteousness.

BLB Is this blessing then on the circumcision, or also on the uncircumcision? For we are saying faith was credited to Abraham as righteousness.

AICNT Is this blessing then on the circumcised, or on the uncircumcised also? For we say, “Faith was credited to Abraham as righteousness.”

OEB Is this blessing, then, pronounced on the circumcised only or on the uncircumcised as well? We say that – “Abraham’s faith was regarded by God as righteousness.”

WEBBE Is this blessing then pronounced only on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

WMBB (Same as above)

NET Is this blessedness then for the circumcision or also for the uncircumcision? For we say, “ faith was credited to Abraham as righteousness.”

LSV [Is] this blessedness, then, on the circumcision, or also on the uncircumcision—for we say that faith was reckoned to Abraham for righteousness?

FBV Now is this blessing just for the Jews, or is it for others too? We've just stated that Abraham was accepted as good and right because he trusted God.

TCNT ¶ Is this blessedness then only for the circumcised, or is it also for the uncircumcised? For we say, “Faith was counted to Abraham as righteousness.”

T4T As for our being happy because God has erased the record of our sins, ◄it is not something that only we Jews can experience./is it [MTY] something that only we Jews can experience?► [RHQ] No, it is also something that non-Jews can experience [MTY]. What is written in the Scriptures, that it was because Abraham trusted in God that the record of his sins was erased {God erased the record of his sins}, also shows that this is true.

LEB Therefore, is this blessing for _⌊those who are circumcised_⌋[fn], or also for _⌊those who are uncircumcised_⌋[fn]? For we say, “Faith was credited to Abraham for righteousness.”[fn]

4:9 Literally “the circumcision”

4:9 Literally “the uncircumcision”

4:9 A quotation from Gen 15:6|link-href="None"

BBE Is this blessing, then, for the circumcision only, or in the same way for those who have not circumcision? for we say that the faith of Abraham was put to his account as righteousness.

Moff Now is that description of bliss meant for the circumcised, or for the uncircumcised as well? Abraham's faith, I repeat, was counted to him as righteousness.

Wymth This declaration of blessedness, then, does it come simply to the circumcised, or to the uncircumcised as well? For Abraham's faith —so we affirm—was placed to his credit as righteousness.

ASV Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.

DRA This blessedness then, doth it remain in the circumcision only, or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.

YLT [Is] this happiness, then, upon the circumcision, or also upon the uncircumcision — for we say that the faith was reckoned to Abraham — to righteousness?

Drby [Does] this blessedness then [rest] on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.

RV Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.
(Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckon/counted/counted for righteousness. )

SLT This happiness then upon circumcision, or upon uncircumcision? for we say that faith was reckoned to Abraham for justice.

Wbstr Cometh this blessedness then upon the circumcision only , or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.

KJB-1769 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
(Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckon/counted/counted to Abraham for righteousness. )

KJB-1611 Commeth this blessednes then vpon the circumcision onely, or vpon the vncircumcision also? for wee say that faith was reckoned to Abraham for righteousnesse.
(Cometh/Comes this blessednes then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckon/counted/counted to Abraham for righteousness.)

Bshps Came this blessednes then vpon the circumcision, or vpon the vncircumcision also? For we say, that fayth was reckened to Abraham for ryghteousnes.
(Came this blessednes then upon the circumcision, or upon the uncircumcision also? For we say, that faith was reckon/counted/counted to Abraham for righteousnes.)

Gnva Came this blessednesse then vpon the circumcision onely, or vpon the vncircumcision also? For we say, that faith was imputed vnto Abraham for righteousnesse.
(Came this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say, that faith was imputed unto Abraham for righteousness. )

Cvdl Now this blessednes, goeth it ouer the circucision, or ouer the vncircumcision? We must nedes graunte, yt Abrahas faith was couted vnto hi for righteousnes.
(Now this blessednes, goeth/goes it over the circumcision, or over the uncircumcision? We must needs graunte, it Abrahas faith was counted unto hi for righteousness.)

TNT Came this blessednes then vpon the circumcised or vpon the vncircumcised? We saye verely how that fayth was rekened to Abraham for rightewesnes.
(Came this blessednes then upon the circumcised or upon the uncircumcised? We say verily/truly how that faith was rekened to Abraham for rightewesnes. )

Wycl Thanne whether dwellith this blisfulnesse oneli in circumcisioun, or also in prepucie? For we seien, that the feith was arettid to Abraham to riytwisnesse.
(Then whether dwelleth/dwells this blisfulness only in circumcision, or also in prepucie? For we said, that the faith was reckoned/counted to Abraham to righteousness.)

Luth Nun, diese Seligkeit, gehet sie über die Beschneidung oder über die Vorhaut? Wir müssen je sagen, daß Abraham sei sein Glaube zur Gerechtigkeit gerechnet.
(Now, this/these Blessedkeit, goes they/she/them above the Beschneidung or above the foreskin? We must each/ever say, that Abraham be be faith to/for justice calculated.)

ClVg Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio? Dicimus enim quia reputata est Abrahæ fides ad justitiam.[fn]
(Blessedtudo therefore these_things in/into/on circumcision only remains, an also in/into/on beforeputio? Sayimus because because considered it_is Abrahæ faith to justice. )

4.9 In circumcisione, id est, tempore circumcisionis reputata est fides Abrahæ ad justitiam.

4.9 In circumcision, that it_is, at_the_time circumcision considered it_is faith Abrahæ to justice.

UGNT ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν? λέγομεν γάρ, ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
(ho makarismos oun houtos epi taʸn peritomaʸn, aʸ kai epi taʸn akrobustian? legomen gar, elogisthaʸ tōi Abraʼam haʸ pistis eis dikaiosunaʸn.)

SBL-GNT Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν ⸀γάρ· Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
(Ho makarismos oun houtos epi taʸn peritomaʸn aʸ kai epi taʸn akrobustian; legomen ⸀gar; Elogisthaʸ tōi Abraʼam haʸ pistis eis dikaiosunaʸn.)

RP-GNT Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομήν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; Λέγομεν γὰρ ὅτι Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
(Ho makarismos oun houtos epi taʸn peritomaʸn, aʸ kai epi taʸn akrobustian; Legomen gar hoti Elogisthaʸ tōi Abraʼam haʸ pistis eis dikaiosunaʸn.)

TC-GNT ¶ Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομήν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; Λέγομεν γὰρ [fn]ὅτι Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
( ¶ Ho makarismos oun houtos epi taʸn peritomaʸn, aʸ kai epi taʸn akrobustian; Legomen gar hoti Elogisthaʸ tōi Abraʼam haʸ pistis eis dikaiosunaʸn. )

4:9 οτι ¦ — CT

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

SOTN SIL Open Translator’s Notes:

Section 4:1–12: God considers/calls people righteous like he did with Abraham

God called Abraham righteous because he believed what God told him (Genesis 15:1–6). In this section, Paul used that example to show that all people must believe in God for him to call them righteous. He did that for Abraham before Abraham was circumcised. So that shows that God makes people right with himself because they believe in him and not because they are circumcised.

Here are other possible headings for this section:

The Example of Abraham (GNT)

God called Abraham righteous because he believed

Abraham is/as an example of how to become righteous before God

The lesson/model of God calling Abraham righteous because he believed God

4:9a–b

4:9 starts with the Greek conjunction that probably introduces the next topic that Paul wanted to write about. It indicates only a general connection to the previous verses. For example:

Then (NASB)

Is this blessing only on the circumcised, or also on the uncircumcised?: This is a rhetorical question. It introduces two possibilities as to whom the blessing is for. Paul wanted his readers to ponder the answer to this question before he answered it in 4:10–12. There are at least three ways to translate this meaning.

As a rhetorical question. For example:
Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? (NLT)
With 4:9a as a rhetorical question and 4:9b providing the answer. For example:
Does this happiness that David spoke of belong only to those who are circumcised? No indeed! It belongs also to those who are not circumcised. (GNT)
As a statement. For example:
This blessing is not only for the circumcised, but also for the uncircumcised.

If possible, translate 4:9a–b as a rhetorical question, because Paul answered it in 4:10–12, not here.

4:9a

Is this blessing only on the circumcised,

¶ Then, the people that are blessed in this way, are they only those who are circumcised,
¶ God blesses people in that way, both the people who are circumcised

the circumcised: The word circumcised refers to cutting off the loose skin at the end of a boy’s or man’s penis. See how you translated this word in 2:25 or 3:30.

The word the indicates that this phrase refers to a group of people, including men, women and children, whose men and boys are circumcised. They all participate in the covenant that includes circumcision. Here are other ways to translate this phrase:

the people who are circumcised

the people with their males’ foreskin removed

In some languages a euphemism is adequate to explain this meaning. For example:

the people with their males’ skin cut

4:9b

or also on the uncircumcised?

or are they also people who are not circumcised?
and the people who are not circumcised.

the uncircumcised: The word uncircumcised refers to men who have not had someone cut off the loose skin at the end of their penis. See how you translated this word in 2:25 or 3:30.

The word the indicates that this phrase refers to a group of people, including the women and children, whose men are uncircumcised. Here are other ways to translate this phrase:

the people who are not circumcised

the people with their males’ foreskin not removed

In some languages a euphemism is adequate to explain this meaning. For example:

the people with their males’ skin not cut

4:9c–d

We have been saying that Abraham’s faith was credited to him as righteousness: The BSB adds the word that to indicate indirect speech. The Greek can also be read as direct speech. For example:

We say, “Faith was counted to Abraham as righteousness”

But the Greek here differs from the words of Genesis 15:6 and its quote in Romans 4:3. So many English versions add the word that.

4:9c

We have been saying that

For we^(incl) always say this:
We have already said that (NCV)

4:9c begins with the Greek word that is usually translated “for.” It introduces the basis for Paul saying that the blessing is also for the uncircumcised. For example:

For (GNT)

Well, (NJB)

In some languages it is more natural to imply the connection and omit this word.

We have been saying that: The verb have been saying here is in the present tense. This probably implies what is usually said. Paul and perhaps his readers often say that faith was counted to Abraham as righteousness (4:9d). English can use the simple present tense for that meaning, as the ESV does:

We say that (ESV)

4:9d

Abraham’s faith was credited to him as righteousness.

God saw that Abraham believed in him and for that reason he declared him as upright.
God accepted Abraham's faith and that faith made him right with God. (NCV)

Abraham’s faith was credited to him as righteousness: This clause is similar to “Abraham believed God, and it was counted to him as righteousness” (4:3b–c) and “his faith is credited as righteousness” (4:5c). Translate the clause here in a similar way. For example:

Abraham’s faith was counted to him as righteousness

This clause is passive. Some languages must use an active clause. For example:

God credited Abraham’s faith as righteousness

UTN uW Translation Notes:

Note 1 topic: grammar-connect-logic-result

οὖν

therefore_‹is›

Then here introduces a result clause. This verse indicates the logical conclusion to what Paul has stated in [4:6–8](../04/06.md). Use a natural way in your language for indicating result. Alternate translation: [As a result,]

Note 2 topic: figures-of-speech / rquestion

ὁ μακαρισμὸς & οὗτος ἐπὶ τὴν περιτομὴν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν?

(Some words not found in SR-GNT: Ὁ μακαρισμός οὖν οὗτος ἐπί τήν περιτομήν ἤ καί ἐπί τήν ἀκροβυστίαν λέγομεν Γάρ Ἐλογίσθη τῷ Ἀβραάμ ἡ πίστις εἰς δικαιοσύνην)

Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: [this blessedness is surely upon the circumcision and also upon the uncircumcision!]

Note 3 topic: figures-of-speech / explicit

ὁ μακαρισμὸς & οὗτος

Here, this blessedness refers to the joyful state of those people whom God forgives and makes righteous, as mentioned in [4:6–8](../04/06.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: [is this blessed state of being forgiven by God] or [is this blessed forgiveness from God]

Note 4 topic: figures-of-speech / metaphor

ὁ μακαρισμὸς & οὗτος ἐπὶ τὴν περιτομὴν & ἐπὶ τὴν ἀκροβυστίαν

Paul speaks of blessedness as if it were an object that could be put upon someone. He means that both circumcised and uncircumcised people can receive the blessing of forgiveness from God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: [is this blessedness given to the circumcision … to the uncircumcision]

Note 5 topic: grammar-collectivenouns

τὴν περιτομὴν & τὴν ἀκροβυστίαν

See how you translated these words in [3:30](../03/30.md).

Note 6 topic: grammar-connect-words-phrases

γάρ

For here indicates that what follows answers the rhetorical question. If it would be helpful in your language, you could state this explicitly. Alternate translation: [Indeed,]

Note 7 topic: figures-of-speech / exclusive

λέγομεν

˱we˲_˓are˒_saying

Here Paul uses we exclusively to refer to Paul and other Jews. Your language may require you to mark these forms. Alternate translation: [we Jewish people say]

Note 8 topic: writing-quotations

λέγομεν

˱we˲_˓are˒_saying

Paul uses we say here to introduce a modified scripture quotation from [Genesis 15:6](../gen/15/06.md), which Moses wrote. If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from the Old Testament. Alternate translation: [we say what Moses wrote in the Old Testament]

Note 9 topic: figures-of-speech / activepassive

ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην

See how you translated the similar clauses in [4:3](../04/03.md) and [4:5](../04/05.md).