Romans / Chapter 4

Romans 4

25 verses • SBL Greek New Testament 2 traditions available

Translator's Introduction

What This Chapter Is About

Romans 4 presents Abraham as the paradigmatic case of justification by faith. Paul argues from Genesis 15:6 that Abraham was reckoned righteous through faith, not works — and that this reckoning occurred before circumcision (Genesis 17), making Abraham the father of both believing Gentiles and believing Jews. David is cited as a second witness to the blessedness of being reckoned righteous apart from works. Paul concludes by showing that Abraham's faith — trusting God to bring life from the deadness of his body and Sarah's womb — is the prototype of Christian faith in the God who raised Jesus from the dead.

What Makes This Chapter Remarkable

Paul's exegesis of Genesis 15:6 is one of the most influential readings of any Old Testament text in Christian history. The entire argument hinges on the Greek verb logizomai ('to reckon, credit') — used eleven times in this chapter. The chronological argument (vv. 9-12) is precise: Genesis 15 (faith reckoned as righteousness) precedes Genesis 17 (circumcision) by at least fourteen years, proving that Abraham's right standing predated and was independent of circumcision. The chapter redefines who Abraham's true children are.

Translation Friction

The relationship between Paul's reading of Abraham and James 2:21-24 (which argues Abraham was justified by works) has been debated since the Reformation. Paul and James use 'justify' in different senses and address different situations. We render Paul's Greek faithfully without harmonizing with James. The phrase 'apart from works' must be understood in Paul's specific argumentative context — he is not denying that genuine faith produces obedience (cf. 1:5, 'obedience of faith').

Connections

Genesis 15:6 is the foundational text, also cited in Galatians 3:6 and James 2:23. The David quotation comes from Psalm 32:1-2. The promise to Abraham (v. 13) draws on Genesis 12:1-3 and 17:4-5. Abraham's faith in the life-giving God (v. 17) connects to 2 Corinthians 1:9 and Hebrews 11:17-19. The resurrection formula in verse 25 echoes Isaiah 53:4-5, 12. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Credidit...reputatum est...ad iustitiam (believed...was reckoned...as righteousness) — the Abraham-faith-righteousness nexus from Genesis 15:6 repeated by Paul. Reputatum (reckoned, counted) became th... See the [Vulgate Romans](/vulgate/romans). JST footnote at Romans 4:16: Promise by faith and grace to Abraham's seed clarified See the [JST notes](/jst/romans).

Romans 4:1

Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα;

What then shall we say that Abraham, our forefather according to the flesh, found?

KJV What shall we then say that Abraham our father, as pertaining to the flesh, hath found?

Notes & Key Terms

Translator Notes

  1. The phrase kata sarka ('according to the flesh') most likely modifies 'forefather' — Abraham is the physical ancestor of the Jewish people. Some scholars attach it to 'found' — what did Abraham discover by human effort? The former reading is more natural syntactically. Paul begins with Abraham because he is the foundational figure of Jewish identity and the recipient of the covenant promises.
Romans 4:2

εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα· ἀλλ' οὐ πρὸς θεόν.

For if Abraham was justified by works, he has something to boast about — but not before God.

KJV For if Abraham were justified by works, he hath whereof to glory; but not before God.

Notes & Key Terms

Translator Notes

  1. Paul concedes the hypothetical: if justification were by works, boasting would be warranted. The critical qualifier is 'not before God' — human achievement may impress humans, but no one can stand before God on the basis of personal merit. The word kauchēma ('ground for boasting') differs from kauchēsis ('act of boasting') in 3:27.
Romans 4:3

τί γὰρ ἡ γραφὴ λέγει; ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.

For what does the Scripture say? "Abraham believed God, and it was credited to him as righteousness."

KJV For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

Notes & Key Terms 1 term

Key Terms

λογίζομαι logizomai
"credited" — to reckon, credit, count, regard, calculate, impute

An accounting term meaning to enter into one's ledger. God 'credits' righteousness to Abraham's account — it is a gift posted, not a wage earned. This verb appears eleven times in Romans 4, making it the chapter's controlling concept.

Translator Notes

  1. Paul quotes Genesis 15:6 (LXX), the theological foundation of the entire chapter. The verb episteusen ('believed, trusted') is the aorist of pisteuō — Abraham placed his trust in God's promise. The verb elogisthē ('was credited, reckoned') is the key term: righteousness was not earned but counted to Abraham's account by God's sovereign decision. The same quotation appears in Galatians 3:6 and James 2:23.
  2. [TCR Cross-Reference] References Genesis 15:6 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Latin Vulgate (Jerome, 384 CE)

"Abraham believed God and it was reckoned to him as righteousness"

Credidit...reputatum est...ad iustitiam (believed...was reckoned...as righteousness) — the Abraham-faith-righteousness nexus from Genesis 15:6 repeated by Paul. Reputatum (reckoned, counted) became the key term in the imputation debate: is righteousness imputed (counted as if present) or imparted (actually made present)?

Romans 4:4

τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα·

Now to the one who works, wages are not credited as a gift but as an obligation.

KJV Now to him that worketh is the reward not reckoned of grace, but of debt.

Notes & Key Terms

Translator Notes

  1. Paul uses an employment analogy: a worker's pay (misthos) is not a gift but a debt the employer owes. If justification were earned, God would be obligated to pay — but grace, by definition, is unearned. The contrast between charin ('grace, gift') and opheilēma ('debt, obligation') is absolute.
Romans 4:5

τῷ δὲ μὴ ἐργαζομένῳ πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην,

But to the one who does not work but trusts in him who justifies the ungodly, his faith is credited as righteousness.

KJV But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

Notes & Key Terms

Translator Notes

  1. The phrase ton dikaiounta ton asebē ('the one who justifies the ungodly') is shocking by Old Testament standards. Proverbs 17:15 declares 'he who justifies the wicked is an abomination to the LORD.' Yet Paul claims this is exactly what God does — he declares righteous those who are not righteous in themselves. The paradox is resolved by the hilastērion of 3:25: God can justify the ungodly because the penalty has been paid.
  2. [TCR Cross-Reference] This verse quotes Proverbs 17:15 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Romans 4:6

καθάπερ καὶ Δαυὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων·

Just as David also speaks of the blessedness of the person to whom God credits righteousness apart from works:

KJV Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

Notes & Key Terms

Translator Notes

  1. Paul introduces a second witness (David) following the legal principle of two witnesses. The word makarismon ('blessedness, pronouncement of blessing') is a declaration of well-being, not a description of emotion. David, like Abraham, received God's grace despite — and in the midst of — serious sin.
Romans 4:7

μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι·

"Blessed are those whose lawless deeds are forgiven, and whose sins are covered;

KJV Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

Notes & Key Terms

Translator Notes

  1. Paul quotes Psalm 32:1-2 (LXX 31:1-2), traditionally attributed to David after his sin with Bathsheba. The two parallel lines use different vocabulary: anomiai ('lawless deeds') and hamartiai ('sins') are forgiven and covered respectively. The verb epekalyphthēsan ('were covered') echoes the Hebrew kippur ('to cover, atone') — the very language of atonement.
  2. [TCR Cross-Reference] Draws on Psalms 32:1-2. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Romans 4:8

μακάριος ἀνὴρ οὗ οὐ μὴ λογίσηται κύριος ἁμαρτίαν.

Pronounced a blessing on is the man to whom the Lord will not impute sin.

KJV Blessed is the man to whom the Lord will not impute sin.

Notes & Key Terms

Translator Notes

  1. The double negative ou mē with the subjunctive logisētai creates the strongest possible denial: the Lord will absolutely never reckon sin to this person's account. The same verb logizomai now describes what God does not do — he refuses to enter sin into the ledger. Justification is not only the crediting of righteousness but the non-crediting of sin.
  2. [TCR Cross-Reference] References Psalms 32:1-2 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Romans 4:9

ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ· ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.

Is this blessedness then only for the circumcised, or also for the uncircumcised? For we say, "Faith was credited to Abraham as righteousness."

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

Notes & Key Terms

Translator Notes

  1. Paul now poses the decisive question that will determine whether Abraham is the father of Jews only or of all believers. The argument hinges on chronology: when was faith credited as righteousness?
Romans 4:10

πῶς οὖν ἐλογίσθη; ἐν περιτομῇ ὄντι ἢ ἐν ἀκροβυστίᾳ; οὐκ ἐν περιτομῇ ἀλλ' ἐν ἀκροβυστίᾳ·

How then was it credited — when he was circumcised or uncircumcised? It was not after but before he was circumcised.

KJV How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

Notes & Key Terms

Translator Notes

  1. The chronological argument is simple but devastating: Genesis 15:6 (the crediting of righteousness) precedes Genesis 17 (the institution of circumcision) by at least fourteen years in the biblical narrative. Abraham was justified while still technically a Gentile. This means circumcision was not the basis of his right standing.
  2. [TCR Cross-Reference] This verse quotes Genesis 15:6 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Genesis 17 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Romans 4:11

καὶ σημεῖον ἔλαβεν περιτομῆς σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι' ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην,

He received the sign of circumcision as a seal of the righteousness that he had by faith while still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be credited to them as well,

KJV And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

Notes & Key Terms

Translator Notes

  1. Paul redefines circumcision: it is a sēmeion ('sign') and sphragida ('seal') — a confirmation of a righteousness already received, not the means of obtaining it. Like a seal on a completed document, circumcision authenticated what faith had already accomplished. The word 'father' (patera) establishes Abraham's spiritual paternity of Gentile believers.
Romans 4:12

καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ.

The Parent of circumcision to them who are not of the circumcision sole, but who as well conduct your lives in the steps of that trust of our Parent Abraham, which he had being yet uncircumcised.

KJV And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

Notes & Key Terms

Translator Notes

  1. The verb stoichousin ('walk in line, follow in step') is a military metaphor — walking in formation, following the same path. Jewish believers must follow Abraham's faith-path, not merely bear his physical mark. Abraham is father of believing Gentiles (v. 11) and of believing Jews (v. 12), but not of unbelieving Jews — a radical redefinition of Abrahamic lineage.
Romans 4:13

Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως.

For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith.

KJV For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

Notes & Key Terms

Translator Notes

  1. The phrase klēronomon kosmon ('heir of the world') goes beyond the specific land promise of Genesis 12-15. Jewish tradition had already expanded Abraham's inheritance to cosmic scope (cf. Sirach 44:21). Paul sees this as fulfilled in the gospel's universal reach. The word spermati ('seed, offspring') is collective, pointing to all Abraham's descendants — both physical and spiritual.
  2. [TCR Cross-Reference] References Genesis 12-15 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Romans 4:14

εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία·

For if those who are of the law are heirs, faith is emptied and the promise is nullified.

KJV For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

Notes & Key Terms

Translator Notes

  1. The verbs kekenōtai ('has been emptied, voided') and katērgētai ('has been nullified') describe devastating consequences: if law-keeping is the condition of inheritance, then faith becomes meaningless and the promise is cancelled. Paul argues that law and promise are different modes of God's relating to his people — promise is unconditional and prior.
Romans 4:15

ὁ γὰρ νόμος ὀργὴν κατεργάζεται· οὗ δὲ οὐκ ἔστιν νόμος οὐδὲ παράβασις.

For the law produces wrath, but where there is no law there is no transgression.

KJV Because the law worketh wrath: for where no law is, there is no transgression.

Notes & Key Terms

Translator Notes

  1. Paul identifies the law's actual function: not to save but to define and expose sin, thereby activating wrath. The word parabasis ('transgression, violation') differs from hamartia ('sin') — parabasis is specifically the conscious violation of a known commandment. Sin existed before the law (5:13), but transgression (conscious law-breaking) requires a law to break.
Romans 4:16

Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ, ὅς ἐστιν πατὴρ πάντων ἡμῶν,

That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring — not only to those who are of the law but also to those who share the faith of Abraham, who is the father of us all,

KJV Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

Notes & Key Terms

Translator Notes

  1. Paul links faith, grace, and the certainty of the promise in a logical chain: because it is by faith, it is by grace; because it is by grace, it is guaranteed (bebaian, 'firm, secure, reliable'). If the promise depended on human performance, it would be uncertain. The phrase 'father of us all' includes Paul's Gentile readers in Abraham's family.

Joseph Smith Translation (Footnotes)covenantal

Promise by faith and grace to Abraham's seed clarified

The JST footnote adjusts Paul's argument about the Abrahamic promise being received through faith rather than law, clarifying how the covenant extends to all Abraham's children.

Romans 4:17

καθὼς γέγραπται ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε, κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζῳοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα.

Indeed, as it is written, I have made you a Father of numerous nations,) prior to him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

KJV As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

Notes & Key Terms

Translator Notes

  1. Paul quotes Genesis 17:5. The verb tethika ('I have made/appointed') is a perfect tense — God's declaration makes it an accomplished fact even before the physical fulfillment. The two divine attributes — 'giving life to the dead' and 'calling into existence what does not exist' — describe creation ex nihilo and resurrection. These are the powers Abraham trusted and the powers that raised Jesus (v. 24).
  2. [TCR Cross-Reference] Draws on Genesis 17:5. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Romans 4:18

ὃς παρ' ἐλπίδα ἐπ' ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν κατὰ τὸ εἰρημένον· οὕτως ἔσται τὸ σπέρμα σου·

Against all hope, Abraham in hope believed that he would become the father of many nations, just as it had been spoken to him: "So shall your offspring be."

KJV Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

Notes & Key Terms

Translator Notes

  1. The paradox par' elpida ep' elpidi ('against hope, in hope') captures the nature of faith: the circumstances offered no ground for hope (humanly speaking), yet Abraham chose to hope based on God's word. The quotation is from Genesis 15:5, where God tells Abraham to count the stars — the very context of the Genesis 15:6 quotation.
  2. [TCR Cross-Reference] References Genesis 15:5 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Romans 4:19

καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας·

Without weakening in his faith, he considered his own body, which was as good as dead since he was about a hundred years old, and the deadness of Sarah's womb.

KJV And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb:

Notes & Key Terms

Translator Notes

  1. Some manuscripts read ou katenoēsen ('he did not consider') while the SBLGNT reads katenoēsen without the negative — meaning Abraham did consider the obstacles but was not overcome by them. This is the harder and likely original reading: faith is not denial of reality but trust in God despite reality. The word nenekrōmenon ('made dead, deadened') uses the same root as nekrous ('dead') in verse 17, connecting Abraham's body to the God who raises the dead.
Romans 4:20

εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλ' ἐνεδυναμώθη τῇ πίστει δοὺς δόξαν τῷ θεῷ

Yet he did not waver in unbelief regarding God's promise but was strengthened in his faith, giving glory to God,

KJV He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

Notes & Key Terms

Translator Notes

  1. The verb diekrithē ('wavered, doubted, was divided') literally means 'to be divided against oneself.' Abraham was not internally torn between faith and doubt. Instead, he was enedunamōthē ('was empowered, strengthened') — the passive suggests God strengthened his faith. The participle dous doxan ('giving glory') shows that faith and worship are inseparable: trusting God's promises is the highest form of glorifying him.
Romans 4:21

καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι.

Being fully persuaded that, what he had swore, he was able also to perform.

KJV And being fully persuaded that, what he had promised, he was able also to perform.

Notes & Key Terms

Translator Notes

  1. The participle plērophorētheis ('being fully convinced, fully assured') means to be carried to full measure — Abraham's conviction was complete, not partial. The logic of faith is simple: God promised; God is able; therefore it will happen. The focus is on God's ability (dynatos), not Abraham's worthiness.
Romans 4:22

διὸ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.

That is why "it was credited to him as righteousness."

KJV And therefore it was imputed to him for righteousness.

Notes & Key Terms

Translator Notes

  1. Paul returns to Genesis 15:6, closing the circle of the argument. The conjunction dio ('therefore, for this reason') shows that the faith described in verses 18-21 is what Genesis 15:6 was talking about — trust in God's promise against all odds.
  2. [TCR Cross-Reference] Draws on Genesis 15:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Romans 4:23

Οὐκ ἐγράφη δὲ δι' αὐτὸν μόνον ὅτι ἐλογίσθη αὐτῷ,

Now the words "it was credited to him" were not written for Abraham's sake alone,

KJV Now it was not written for his sake alone, that it was imputed to him;

Notes & Key Terms

Translator Notes

  1. Paul explicitly states his hermeneutical principle: Old Testament narratives are not merely historical records but have ongoing relevance for later believers. Scripture was written 'for us' (v. 24). This does not mean the original context is irrelevant but that the pattern of faith established in Abraham is paradigmatic.
Romans 4:24

ἀλλὰ καὶ δι' ἡμᾶς οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν,

However, for us also, to whom it will be imputed, if we trust in on him that raised up Jesus our Lord from the dead;.

KJV But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

Notes & Key Terms

Translator Notes

  1. The parallel between Abraham's faith and Christian faith is precise: Abraham believed in the God who gives life to the dead (v. 17); Christians believe in the God who raised Jesus from the dead. The object of faith is the same life-giving God; only the specific act differs. The title 'our Lord' (ton kyrion hēmōn) applies to the risen Jesus the Septuagint title for YHWH.
Romans 4:25

ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν.

Who was handed over for our wrongdoings, and was brought back again for our justification.

KJV Who was delivered for our offences, and was raised again for our justification.

Notes & Key Terms

Translator Notes

  1. This verse is likely a pre-Pauline creedal formula that Paul quotes. The verb paredothē ('was delivered up, handed over') echoes Isaiah 53:12 (LXX) and the same verb used of God 'giving over' in 1:24, 26, 28 — but now the direction is reversed. In chapter 1, God gave humanity over to sin; here, God gives his Son over for sinners. The word dikaiōsin ('justification') appears only here and in 5:18 in Paul's letters — it is the noun form of dikaioō ('to justify'). The preposition dia with the accusative can mean 'because of' or 'for the purpose of' — Christ was raised both because our justification was accomplished and in order to secure it.
  2. [TCR Cross-Reference] This verse quotes Isaiah 53:12 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
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