1What then shall we say about the one who according to the basar (flesh) is Avraham Avinu? What did he find to be the case? ⁷³

2For if Avraham Avinu was accounted to be YITZDAK IM HASHEM and acquitted before Hashem on the basis of ma'asim (of gezetz), he has something to boast about. But not before Hashem!

3For what does the Torah say? Avraham Avinu had emunah (faith) in Hashem V'YACHSHEVEHA LO TZEDAKAH ⁷⁴(and it was accounted, credited, reckoned, imputed to him for righteousness).

4Now to him who works, the loin (wages, batzalon [remuneration]) is not credited to oneʼs account as a favor or gift of chesed but as a choiv (debt).

5But to the man who does not “work” but has emunah and bitachon in the One who takes the impious man lacking chasidus and accounts him to be YITZDAK IM HASHEM (justified with G-d), such a man who does not “work” but has emunah (faith), such emunah is credited to him for TZEDAKAH ⁷⁵(righteousness).

6As also Dovid HaMelech speaks of the me'ushar (blessedness) of the person whom Hashem reckons to be YITZDAK IM HASHEM (justified with G-d) without dependence on ⁷⁶ma'asim (of gezetz): ⁷⁷

7Ashrey (blessed, happy) are those whose lawless deeds have been forgiven, and whose sins have been covered over;

8ASHREY ADAM LO YAKHSHOV HASHEM LO AVON ⁷⁸(Blessed, happy is the one whose sin Hashem will by no means count).

9This me'ushar (blessedness), then, does it come on those of the milah (the circumcised) or also on those without the bris milah (the uncircumcised)? For we say, emunah “was credited (counted, reckoned)” to Avraham Avinu for TZEDAKAH ⁷⁹(righteousness).

10When then was it “credited”? When Avraham Avinu was bris milah and was in the state of circumcision? Or when Avraham Avinu did not have the bris milah and was in the state of uncircumcision?

11Not in circumcision, but in uncircumcision! And he received the ot (sign or distinguishing mark) of the milah (circumcision) as a chotam (seal) of the Tzidkat HaEmunah (the Righteousness of Faith) which he had in his uncircumcision, in order that he might be father of all who believe through uncircumcision, that to be YITZDAK IM HASHEM might be reckoned, counted to them as well,

12And in order that he might be Av (Father) to the Nimolim (Circumcised ones), to those who are not only HaNimolim but also who follow in the footsteps of the emunah of Avraham Avinu, which he had in [his] uncircumcision.

13For the havtachah (promise) to Avraham Avinu and his Zera (seed), that he should be Yoresh HaOlam (Heir of the World), did not come through the context of gezetz but through the Tzidkat HaEmunah (the Righteousness of Faith).

14For if those depending on [zokheh of] works are yoreshim (heirs), emunah (faith) is rendered invalid and the havtachah (the promise) is annulled,

15for gezetz (law) brings about the Charon Af Hashem, ⁸⁰and where there is no gezetz there is no averah (transgression, violation of the Law). ⁸¹

16For this reason the havtachah (promise) is of emunah (faith), in order that it might be in accordance with unmerited Chen v'Chesed Hashem, that the havtachah might be certain to all the zera (seed), not to him who is of the Torah only, but also to bnei emunat Avraham (the sons of the faith of Avraham Avinu, to those who are of the faith of Abraham). Avraham Avinu is the father of us all,

17as it is written, AV HAMON GOYIM N'TATICHA ⁸²(I have made you father of many nations). This was in the sight of Hashem in whom “he believed,” G-d who gives Chayyim to the Mesim and calls things which have no existence into existence.

18Against tikvah (hope), in tikvah “he believed,” in order that he might become AV HAMON GOYIM ⁸³(father of many nations) in accordance with what had been said, So shall thy ZERA (seed) be. ⁸⁴

19Without weakening in emunah (in personal faith, bitachon, trust) he contemplated his own body, now as good as dead vi-bahlt (since) he was about one hundred years old, and also the deadness of Sarahʼs womb.

20He did not, in disbelief, doubt the havtachah of Hashem(the promise of G-d), but was strengthened in emunah (faith), giving kavod (glory) to Hashem,

21Being fully convinced that what Hashem had promised He also was able to do.

22Therefore, V'YACHSHEVEHA LO TZEDAKAH ⁸⁵(it ⁸⁶was credited to him for righteousness).

23Nor was it written down for his sake alone that “it was reckoned to him,”

24But also for us, to whom it is to be reckoned, who believe in Him who raised Yehoshua Adoneinu from the mesim (dead ones),

25Who was handed over for PEYSHA'EINU ⁸⁷(our transgressions), and made to stand up in his Techiyas HaMoshiach that we be YITZDAK IM HASHEM ⁸⁸(be justified with G-d, that we have our justification, our acquittal, vindication).