the Week of Christ the King / Proper 29 / Ordinary 34
free while helping to build churches and support pastors in Uganda.
Click here to learn more!
Read the Bible
New Living Translation
Romans 4:9
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
Is this blessing only for those who are circumcised? Or is it also for those who are not circumcised? We have already said that it was because of Abraham's faith that he was accepted as one who is right with God.
Is this blessing pronounced only upon the circumcised, or also upon the uncircumcised? We say that faith was reckoned to Abraham as righteousness.
Came this blessednes then vpon the circumcised or vpon the vncircucised? We saye verely how that fayth was rekened to Abraham for rightewesnes.
Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Avraham for righteousness.
Now does this blessedness come to the circumcised alone, or also to the uncircumcised? For we say, "Abraham's faith was credited to him as righteousness."Genesis 15:6">[fn]
Is this blessing then on the circumcised, or on the uncircumcised also? For we say, "FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS."
Is this blessing only for those who are circumcised or also for those who are not circumcised? We have already said that God accepted Abraham's faith and that faith made him right with God.
Is this blessing then pronounced on the circumcision, or on the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.
[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.
Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness.
Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
Cometh this happiness then on the circumcision only, or on the uncircumcision also? For we say that faith was imputed to Abraham for righteousness.
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.
Thanne whether dwellith this blisfulnesse oneli in circumcisioun, or also in prepucie? For we seien, that the feith was arettid to Abraham to riytwisnesse.
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 only on the circumcised, or also on the uncircumcised? We have been saying that Abraham's faith was credited as righteousness.
Are these blessings meant for circumcised people or for those who are not circumcised? Well, the Scriptures say that God accepted Abraham because Abraham had faith in him.
Is this blessing only for the circumcised, or also for the uncircumcised? For we say, "FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS."
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, 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.
Now is this blessing for the circumcised only? Or is it also for the uncircumcised? For we say that Avraham's trust was credited to his account as righteousness ;
[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.
Is this blessedness, then, upon the circumcision (only), or upon the uncircumcision (also) ? Now we have said, that his faith was reckoned to Abraham for righteousness.
This blessedness, therefore, is it on the circumcision? or on the uncircumcision? For we say, that Abraham's faith was reckoned to him for righteousness.
Commeth this blessednes then vpon the circumcision onely, or vpon the vncircumcision also? for wee say that faith was reckoned to Abraham for righteousnesse.
Is this happiness given to the Jews only? Or is it given also to the people who are not Jews? We say again, "Abraham put his trust in God and that made him right with God."
Is this blessedness, then, pronounced only on the circumcised, or also on the uncircumcised? We say, "Faith was reckoned to Abraham as righteousness."
Came this blessednesse then vpon the circumcision onely, or vpon the vncircumcision also? For we say, that faith was imputed vnto Abraham for righteousnesse.
Now, therefore, is this blessedness on account of circumcision, or on account of uncircumcision? for we say that Abraham''s faith was accounted to him for righteousness.
This happiness, then, is it for the circumcision, or for the uncircumcision? for we say - His faith was reckoned unto Abraham as righteousness:
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.
Came [this] blessednes then vpon the circumcision, or vpon the vncircumcision also? For we say, that fayth was reckened to Abraham for ryghteousnes.
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. For we have quoted the scripture, "Abraham believed God, and because of his faith God accepted him as righteous."
Is this blessing only for the circumcised, then? Or is it also for the uncircumcised? For we say, Faith was credited to Abraham for righteousness.
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
Therefore, is this blessing for those who are circumcised, or also for those who are uncircumcised? For we say, "Faith was credited to Abraham for righteousness."
Is this blessedness then on the circumcision, or also on the uncircumcision? For we say the faith "was counted to Abraham for righteousness." Gen. 15:6
[Is] this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness?
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.
Is this happiness then for the circumcised only, or for the uncircumcised also? for we say that faith was accounted to Abraham for righteousness.
Is this blessedness then for the circumcision or also for the uncircumcision? For we say, "faith was credited to Abraham as righteousness ."
Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
So is David saying these gifts only belong to those who've had their pickles clipped? Absolutely not! It belongs to anyone with faith and pickles don't have nothing to do with it. We've already said, "Abraham trusted God, and because of this faith, God saw him as righteous."
Is this blessing then on the circumcised, or on the uncircumcised also? For we say, "FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS."
Therefore, is this blessing on the circumcised, or on the uncircumcised also? For we say, "Faith was counted to Abraham as righteousness."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Cometh: Romans 3:29, Romans 3:30, Romans 9:23, Romans 9:24, Romans 10:12, Romans 10:13, Romans 15:8-19, Isaiah 49:6, Luke 2:32, Galatians 3:14, Galatians 3:26-28, Ephesians 2:11-13, Ephesians 3:8, Colossians 3:11
for we: Romans 4:3
Reciprocal: Genesis 15:6 - he believed Genesis 17:10 - Every Genesis 17:23 - circumcised John 7:22 - circumcision Romans 2:9 - of the Jew Romans 4:6 - blessedness Romans 9:30 - even the righteousness Galatians 3:6 - as
Cross-References
Abel also brought a gift—the best portions of the firstborn lambs from his flock. The Lord accepted Abel and his gift,
Afterward the Lord asked Cain, "Where is your brother? Where is Abel?" "I don't know," Cain responded. "Am I my brother's guardian?"
Now you are cursed and banished from the ground, which has swallowed your brother's blood.
Cain replied to the Lord , "My punishment is too great for me to bear!
You have banished me from the land and from your presence; you have made me a homeless wanderer. Anyone who finds me will kill me!"
They sent the beautiful robe to their father with this message: "Look at what we found. Doesn't this robe belong to your son?"
For he who avenges murder cares for the helpless. He does not ignore the cries of those who suffer.
People who conceal their sins will not prosper, but if they confess and turn from them, they will receive mercy.
For you are the children of your father the devil, and you love to do the evil things he does. He was a murderer from the beginning. He has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies.
Gill's Notes on the Bible
[Cometh] this blessedness then upon the circumcision [only]?.... That is, upon the circumcised Jews; are they the only persons that partake of this happiness? the word "only" is rightly supplied, and is in the Claromontane exemplar used by Beza, and in the Vulgate Latin and Ethiopic versions:
or upon the uncircumcision also? upon the uncircumcised Gentiles; do not they likewise share in this blessedness?
for we say, that faith was reckoned to Abraham for righteousness. The design of these words with the following, is to prove that the blessing of justification belongs to Gentiles as well as Jews, and that it is by faith, and not by circumcision; which is done by observing the state and condition Abraham was in when justified.
Barnes' Notes on the Bible
Cometh ... - The apostle has now prepared the way for an examination of the inquiry whether this came in consequence of obedience to the Law? or whether it was without obedience to the Law? Having shown that Abraham was justified by faith in accordance with the doctrine which he was defending, the only remaining inquiry was whether it was after he was circumcised or before; whether in consequence of his circumcision or not. If it was after his circumcision. the Jew might still maintain that it was by complying with the works of the Law; but if it was before, the point of the apostle would be established, that it was without the works of the Law. Still further, if he was justified by faith before he was circumcised. then here was an instance of justification and acceptance without conformity to the Jewish Law; and if the father of the Jewish nation was so justified, and reckoned as a friend of God, without being circumcised, that is, in the condition in which the pagan world then was, then it would follow that the Gentiles might be justified in a similar way now. It would not be departing, therefore, from the spirit of the Old Testament itself, to maintain, as the apostle had done Romans 3:0, that the Gentiles who had not been circumcised might obtain the favor of God as well as the Jew; that is, that it was independent of circumcision, and might be extended to all.
This blessedness - This happy state or condition. This state of being justified by God, and of being regarded as his friends. This is the sum of all blessedness; the only state that can be truly pronounced happy.
Upon the circumcision only - The “Jews” alone, as “they” pretended.
Or upon the uncircumcision also - The “Gentiles” who believed, as the “apostle” maintained.
For we say - We all admit. It is a conceded point. It was the doctrine of the apostle, as well as of the Jews; and as much theirs as his. With this, then, as a conceded point, what is the fair inference to be drawn from it?
Clarke's Notes on the Bible
Verse Romans 4:9. Cometh this blessedness - upon the circumcision only] The word μονον, only, is very properly supplied by our translators, and indeed is found in some excellent MSS., and is here quite necessary to complete the sense. The apostle's question is very nervous. If this pardon, granted in this way, be essential to happiness - and David says it is so - then is it the privilege of the Jews exclusively? This cannot be; for, as it is by the mere mercy of God, through faith, the circumcision cannot even claim it. But if God offer it to the circumcision, not because they have been obedient, for they also have sinned, but because of his mere mercy, then of course the same blessedness may be offered to the Gentiles who believe in the Lord Jesus. And this is evident; for we say, following our own Scriptures, that faith was reckoned to Abraham for righteousness; he had no merit, he was an idolater; but he believed in God, and his faith was reckoned to him ειςδικαιοσυνην, in reference to his justification; he brought faith when he could not bring works; and God accepted his faith in the place of obedience; and this became the instrumental cause of his justification.
