To the Romans 4

How historical examples were justified

1. What are we saying then [in 3:31]? That ’Avrâhâ ́m, our father, found justification by the flesh? 2. For if ’Avrâhâ ́m was justified by works, he has a boasting matter, though not before Yâ-hwéh. 3. Because of Yâ-hwéh what does she which is not the scripture dictate? "Moreover, of you, believed ’Avrâhâ ́m of the ones (m./n.) not pertaining to the mighty one of ’aharón (light-carrier/lucifer), of one overcoming the demon (yisrâ’ë ́l), and He credited, to the same one against the son among My one overcoming the demon (yisrâ’ë ́l), righteousness." [1 Moshéh 15:6] 4. Now to him that works, the wages are not credited because of favor, rather, because of debt. 5. But to him that does not work, yet believes on Him that rectifies the irreverent – his belief is credited for righteousness. 6. Just as also Dâwíth declares the joys of the man to whom Yâ-hwéh reckons righteousness separately from works, saying: 7. "The happy blessings are ones of whom have been left the ones not being the lawless ones of one overcoming the demon (yisrâ’ë ́l), and ones of whom have been concealed the ones not being mistakes! 8. The happy blessings of a man Yâ-hwéh does not reckon depravity against him, [and in whose spirit there is no deceit!]" [Songs 32:1-2, see also Chanówkh 80:6]

Rectification vs. Circumcision of flesh

1. Is then this happiness upon the circumcision [of flesh], or also upon the uncircumcision? For we say that the belief was credited unto ’Avrâhâ ́m for righteousness. 10. How then was it credited? When he was in [fleshly] circumcision, or in uncircumcision? Not in circumcision, rather, in uncircumcision!

Meaning of the Sign of Circumcision

1. So he received a sign, of Circumcision [of the heart]: a seal of the rectification from the belief which was during his [fleshly] uncircumcision, for him to be father of all those that believe through uncircumcision, for the righteousness to also be credited to them. 12. And father of Circumcision [of the heart] not only to those heretofore circumcision [of the flesh], rather also to those that walk in the steps of the belief of our father ’Avrâhâ ́m during his [fleshly] uncircumcision!

Means of the Promise

1. For the promise to ’Avrâhâ ́m or to his Seed that he should be heir of the world was not by means of a Law, rather, through the righteousness of his belief! 14. – For if only those from the Law be heirs, belief has been made useless, and the promise annulled! 15. For the Law accomplishes wrath; but where there is not a law, neither is there transgression – 16. Due to that thing [that his justification was apart from Law], rectification is from belief, so that it may be by favor for the promise [of inheritance] to be assured to all of the Seed, not only to the One from the Law, rather also to the one from ’Avrâhâ ́m’s belief, who is father of us all! 17. According as it has been written, "...A father of many heathen masses I have made you." [1 Moshéh 17:5]

’Avrâhâ ́m's belief

Facing Him Whom you21 believed, Yâ-hwéh, Who quickens the dead and calls the things not being as being, [Yshá`Yâhuw 42:8-9] 18. So that is why without a hope he believed on the hope, that is why he became father of many heathen masses, according to that which has been written, "Thus shall be your Seed." [1 Moshéh 15:5] 19. And not being weak in belief, he did not consider his own defunct body which was a hundred years old, or the defunct womb of Sârâ ́h; 20. yet at the promise of Yâ-hwéh, he did not doubt in unbelief, instead, he was strengthened in belief, giving praise to Yâ-hwéh, 21. and being convinced that what He has promised, He is able also to do, 22. which is why it was credited to him for righteousness. 23. But it was not written that "wa-yachshvéhâ low (and it was credited to him)" for the sake of him only (22), 24. Rather also for the sake of us to whom it is about to be credited: to those that believe on the One Who raised Yâhuwshúa, our Sovereign, from among the dead, Who was given up for our lapses and was raised for our justification!

(22) Páulus is referring to the fact that in the Ivríyth (Hebrew), a third person male pronoun can also refer to a people, as it does in this case.

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