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1 John 4 chapter references will take you straight to the chapter.
1 John 4:18 verse references will take you straight to the verse.
1 What then shall we say that Abraham, our forefather, has discovered?
Τί
Ti
What
οὖν
oun
then
ἐροῦμεν
eroumen
shall we say
Ἀβραὰμ
Abraam
[that] Abraham ,
ἡμῶν
hēmōn
our
κατὰ
kata
vvv
σάρκα
sarka
vvv
τὸν
ton
vvv
προπάτορα
propatora
forefather ,
εὑρηκέναι
heurēkenai
has discovered ?
2 If Abraham was indeed justified by works, he had something to boast about, but not before God.
εἰ
ei
If
Ἀβραὰμ
Abraam
Abraham
γὰρ
gar
vvv
ἐδικαιώθη
edikaiōthē
was indeed justified
ἐξ
ex
by
ἔργων
ergōn
works ,
ἔχει
echei
he had
καύχημα
kauchēma
something to boast about ,
ἀλλ’
all’
but
οὐ
ou
not
πρὸς
pros
before
Θεόν
Theon
God .
3 For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
γὰρ
gar
For
τί
ti
what


{does} the
γραφὴ
graphē
Scripture
λέγει
legei
say ?
δὲ
de
“ -
Ἀβραὰμ
Abraam
Abraham
Ἐπίστευσεν
Episteusen
believed
τῷ

-
Θεῷ
Theō
God ,
καὶ
kai
and
ἐλογίσθη
elogisthē
it was credited
αὐτῷ
autō
to him
εἰς
eis
as
δικαιοσύνην
dikaiosynēn
righteousness .”
4 Now the wages of the worker are not credited as a gift, but as an obligation.
δὲ
de
Now

ho
the
μισθὸς
misthos
wages
Τῷ

of
ἐργαζομένῳ
ergazomenō
[the] worker
οὐ
ou
vvv
λογίζεται
logizetai
are not credited
κατὰ
kata
as
χάριν
charin
a gift ,
ἀλλὰ
alla
but
κατὰ
kata
as
ὀφείλημα
opheilēma
an obligation .
5 However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness.
δὲ
de
However ,
τῷ

to the [one who]
μὴ

vvv
ἐργαζομένῳ
ergazomenō
does not work ,
δὲ
de
but
πιστεύοντι
pisteuonti
believes
ἐπὶ
epi
in
τὸν
ton
Him who
δικαιοῦντα
dikaiounta
justifies
τὸν
ton
the
ἀσεβῆ
asebē
wicked ,
αὐτοῦ
autou
his


-
πίστις
pistis
faith
λογίζεται
logizetai
is credited
εἰς
eis
as
δικαιοσύνην
dikaiosynēn
righteousness .
6 And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works:
καὶ
kai
And
Δαυὶδ
Dauid
David
λέγει
legei
speaks
καθάπερ
kathaper
likewise
τὸν
ton
of the
μακαρισμὸν
makarismon
blessedness
τοῦ
tou
of the
ἀνθρώπου
anthrōpou
man


to whom

ho
-
Θεὸς
Theos
God
λογίζεται
logizetai
credits
δικαιοσύνην
dikaiosynēn
righteousness
χωρὶς
chōris
apart from
ἔργων
ergōn
works :
7 “Blessed are they whose lawless acts are forgiven, whose sins are covered.
Μακάριοι
Makarioi
“ Blessed
ὧν
hōn
[are they] whose
αἱ
hai
-
ἀνομίαι
anomiai
lawless acts
ἀφέθησαν
aphethēsan
are forgiven ,
καὶ
kai
-
ὧν
hōn
whose
αἱ
hai
-
ἁμαρτίαι
hamartiai
sins
ἐπεκαλύφθησαν
epekalyphthēsan
are covered .
8 Blessed is the man whose sin the Lord will never count against him.”
μακάριος
makarios
Blessed [is]
ἀνὴρ
anēr
[the] man
ἁμαρτίαν
hamartian
[whose] sin
Κύριος
Kyrios
[the] Lord
οὐ
ou
vvv
μὴ

vvv
λογίσηται
logisētai
will never count
οὗ
hou
against him .”
9 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.
οὗτος
houtos
[Is] this

Ho
-
μακαρισμὸς
makarismos
blessing
οὖν
oun
[only]
ἐπὶ
epi
on
τὴν
tēn
the
περιτομὴν
peritomēn
circumcised ,

ē
or
καὶ
kai
also
ἐπὶ
epi
on
τὴν
tēn
the
ἀκροβυστίαν
akrobystian
uncircumcised ?
γάρ
gar
-
λέγομεν
legomen
We have been saying


that
τῷ

-
Ἀβραὰμ
Abraam
Abraham’s
πίστις
pistis
faith
Ἐλογίσθη
Elogisthē
was credited [to him]
εἰς
eis
as
δικαιοσύνην
dikaiosynēn
righteousness .
10 In what context was it credited? Was it after his circumcision, or before? It was not after, but before.
πῶς
pōs
In what context
οὖν
oun
. . .
ἐλογίσθη
elogisthē
was it credited ?
ὄντι
onti
[Was it after]
ἐν
en
. . .
περιτομῇ
peritomē
his circumcision ,

ē
or
ἐν
en
vvv
ἀκροβυστίᾳ
akrobystia
[before] ?
οὐκ
ouk
[It was] not
ἐν
en
vvv
περιτομῇ
peritomē
[after] ,
ἀλλ’
all’
but
ἐν
en
vvv
ἀκροβυστίᾳ
akrobystia
[before] .
11 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.
Καὶ
Kai
And
ἔλαβεν
elaben
he received
σημεῖον
sēmeion
[the] sign
περιτομῆς
peritomēs
of circumcision
σφραγῖδα
sphragida
[as] a seal
τῆς
tēs
of the
δικαιοσύνης
dikaiosynēs
righteousness
τῆς
tēs
that [he had]
τῆς
tēs
by
πίστεως
pisteōs
faith
ἐν
en
[while]
τῇ

-
ἀκροβυστίᾳ
akrobystia
[he was still] uncircumcised .
εἰς
eis
So then ,
αὐτὸν
auton
he
τὸ
to
-
εἶναι
einai
is
πατέρα
patera
[the] father
πάντων
pantōn
of all
τῶν
tōn
who
πιστευόντων
pisteuontōn
believe
[καὶ]
kai
[but]
δι’
di’
vvv
ἀκροβυστίας
akrobystias
are not circumcised ,
εἰς
eis
in order that
τὴν
tēn
-
δικαιοσύνην
dikaiosynēn
righteousness
τὸ
to
-
λογισθῆναι
logisthēnai
might be credited
αὐτοῖς
autois
to them .
12 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.
καὶ
kai
And
πατέρα
patera
[he is also the] father
περιτομῆς
peritomēs
of the circumcised
τοῖς
tois
who
ἐκ
ek
-
οὐκ
ouk
not
μόνον
monon
only
περιτομῆς
peritomēs
are circumcised ,
ἀλλὰ
alla
but
τοῖς
tois
who
καὶ
kai
also
στοιχοῦσιν
stoichousin
walk
τοῖς
tois
in the
ἴχνεσιν
ichnesin
footsteps
τῆς
tēs
of the
πίστεως
pisteōs
faith
τοῦ
tou
[that]
ἡμῶν
hēmōn
our
πατρὸς
patros
father
Ἀβραάμ
Abraam
Abraham
ἐν
en
vvv
ἀκροβυστίᾳ
akrobystia
had before he was circumcised .
13 For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith.
γὰρ
gar
For


the
ἐπαγγελία
epangelia
promise
τῷ

-
Ἀβραὰμ
Abraam
to Abraham

ē
[and]
αὐτοῦ
autou
his
τῷ

-
σπέρματι
spermati
offspring
τὸ
to
that
αὐτὸν
auton
he
εἶναι
einai
would be
κληρονόμον
klēronomon
heir
κόσμου
kosmou
[of the] world
Οὐ
Ou
was not
διὰ
dia
[given] through
νόμου
nomou
[the] law ,
ἀλλὰ
alla
but
διὰ
dia
through
δικαιοσύνης
dikaiosynēs
[the] righteousness
πίστεως
pisteōs
that comes by faith .
14 For if those who live by the law are heirs, faith is useless and the promise is worthless,
γὰρ
gar
For
εἰ
ei
if
οἱ
hoi
those
ἐκ
ek
[who live by]
νόμου
nomou
[the] law
κληρονόμοι
klēronomoi
[are] heirs ,


-
πίστις
pistis
faith
κεκένωται
kekenōtai
is useless
καὶ
kai
and


the
ἐπαγγελία
epangelia
promise
κατήργηται
katērgētai
is worthless ,
15 because the law brings wrath. And where there is no law, there is no transgression.
γὰρ
gar
because

ho
the
νόμος
nomos
law
κατεργάζεται
katergazetai
brings
ὀργὴν
orgēn
wrath .
δὲ
de
And
οὗ
hou
where
ἔστιν
estin
there is
οὐκ
ouk
no
νόμος
nomos
law ,
οὐδὲ
oude
[there is] no
παράβασις
parabasis
transgression .
16 Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all.
Διὰ
Dia
Therefore ,
τοῦτο
touto
[the promise comes]
ἐκ
ek
by
πίστεως
pisteōs
faith ,
ἵνα
hina
so that
εἰς
eis
. . .
τὸ
to
-
τὴν
tēn
vvv
ἐπαγγελίαν
epangelian
[it]
κατὰ
kata
may rest on
χάριν
charin
grace
εἶναι
einai
[and] may be
βεβαίαν
bebaian
guaranteed
παντὶ
panti
to all
τῷ

[Abraham’s]
σπέρματι
spermati
offspring —
οὐ
ou
not
μόνον
monon
only
τῷ

to those who are
ἐκ
ek
of
τοῦ
tou
the
νόμου
nomou
law ,
ἀλλὰ
alla
but
καὶ
kai
also
τῷ

to those who are
ἐκ
ek
of
πίστεως
pisteōs
[the] faith
Ἀβραάμ
Abraam
of Abraham .
ὅς
hos
[He]
ἐστιν
estin
is
πατὴρ
patēr
[the] father
ἡμῶν
hēmōn
of us
πάντων
pantōn
all .
17 As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist.
καθὼς
kathōs
As
γέγραπται
gegraptai
it is written
ὅτι
hoti
- :
τέθεικά
tetheika
“ I have made
σε
se
you
Πατέρα
Patera
a father
πολλῶν
pollōn
of many
ἐθνῶν
ethnōn
nations .”
κατέναντι
katenanti
[He is our father] in the presence of
Θεοῦ
Theou
God ,
οὗ
hou
in whom
ἐπίστευσεν
episteusen
he believed ,
τοῦ
tou
the [God who]
ζωοποιοῦντος
zōopoiountos
gives life
τοὺς
tous
to the
νεκροὺς
nekrous
dead
καὶ
kai
and
καλοῦντος
kalountos
calls
ὄντα
onta
[into] being
τὰ
ta
what
μὴ

{does} not
ὡς
hōs
yet
ὄντα
onta
exist .
18 Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring be.”
παρ’
par’
Against
ἐλπίδα
elpida
all hope ,
ὃς
hos
[Abraham]
ἐπ’
ep’
in
ἐλπίδι
elpidi
hope
ἐπίστευσεν
episteusen
believed
εἰς
eis
and so
αὐτὸν
auton
-
τὸ
to
-
γενέσθαι
genesthai
became
πατέρα
patera
[the] father
πολλῶν
pollōn
of many
ἐθνῶν
ethnōn
nations ,
κατὰ
kata
just as
τὸ
to
-
εἰρημένον
eirēmenon
he had been told ,
Οὕτως
Houtōs
“ So
σου
sou
{shall} your
τὸ
to
-
σπέρμα
sperma
offspring
ἔσται
estai
be .”
19 Without weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness of Sarah’s womb.
καὶ
kai
-
μὴ

Without
ἀσθενήσας
asthenēsas
weakening
τῇ

in [his]
πίστει
pistei
faith ,
κατενόησεν
katenoēsen
he acknowledged
τὸ
to
the
[ἤδη]
ēdē
vvv
νενεκρωμένον
nenekrōmenon
decrepitness
ἑαυτοῦ
heautou
of his
σῶμα
sōma
body
ὑπάρχων
hyparchōn
(since he was
που
pou
about
ἑκατονταετής
hekatontaetēs
a hundred years old )
καὶ
kai
and
τὴν
tēn
the
νέκρωσιν
nekrōsin
lifelessness
Σάρρας
Sarras
of Sarah’s
τῆς
tēs
-
μήτρας
mētras
womb .
20 Yet he did not waver through disbelief in the promise of God, but was strengthened in his faith and gave glory to God,
δὲ
de
Yet
οὐ
ou
vvv
διεκρίθη
diekrithē
he did not waver
τῇ

-
ἀπιστίᾳ
apistia
through disbelief
εἰς
eis
in
τὴν
tēn
the
ἐπαγγελίαν
epangelian
promise
τοῦ
tou
-
Θεοῦ
Theou
of God ,
ἀλλὰ
alla
but
ἐνεδυναμώθη
enedynamōthē
was strengthened
τῇ

in his
πίστει
pistei
faith
δοὺς
dous
[and] gave
δόξαν
doxan
glory
τῷ

-
Θεῷ
Theō
to God ,
21 being fully persuaded that God was able to do what He had promised.
καὶ
kai
-
πληροφορηθεὶς
plērophorētheis
being fully persuaded that
ἐστιν
estin
[God] was
καὶ
kai
-
δυνατός
dynatos
able
ποιῆσαι
poiēsai
to do
ὅτι
hoti
-

ho
what
ἐπήγγελται
epēngeltai
He had promised .
22 This is why “it was credited to him as righteousness.”
διὸ
dio
This is why
καὶ
kai
-
Ἐλογίσθη
Elogisthē
“ it was credited
αὐτῷ
autō
to him
εἰς
eis
as
δικαιοσύνην
dikaiosynēn
righteousness .”
23 Now the words “it was credited to him” were written not only for Abraham,
δὲ
de
Now
ὅτι
hoti
[the words]
Ἐλογίσθη
Elogisthē
“ it was credited
αὐτῷ
autō
to him ”
ἐγράφη
egraphē
were written
Οὐκ
Ouk
not
μόνον
monon
only
δι’
di’
for
αὐτὸν
auton
[Abraham] ,
24 but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead.
ἀλλὰ
alla
but
καὶ
kai
also
δι’
di’
for
ἡμᾶς
hēmas
us ,
οἷς
hois
to whom
μέλλει
mellei
vvv
λογίζεσθαι
logizesthai
[righteousness] will be credited —
τοῖς
tois
for us who
πιστεύουσιν
pisteuousin
believe
ἐπὶ
epi
in
τὸν
ton
Him who
ἐγείραντα
egeiranta
raised
Ἰησοῦν
Iēsoun
Jesus
ἡμῶν
hēmōn
our
τὸν
ton
-
Κύριον
Kyrion
Lord
ἐκ
ek
from
νεκρῶν
nekrōn
[the] dead .
25 He was delivered over to death for our trespasses and was raised to life for our justification.
ὃς
hos
[He]
παρεδόθη
paredothē
was delivered over to death
διὰ
dia
for
ἡμῶν
hēmōn
our
τὰ
ta
-
παραπτώματα
paraptōmata
trespasses
καὶ
kai
and
ἠγέρθη
ēgerthē
was raised to life
διὰ
dia
for
ἡμῶν
hēmōn
our
τὴν
tēn
-
δικαίωσιν
dikaiōsin
justification .