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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 pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.
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 (happiness) then meant only for the circumcised, or also for the uncircumcised? We say that faith was credited to Abraham as 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 only for the circumcised, then? Or is it also for the uncircumcised? For we say, Faith was credited to Abraham for righteousness.
Is this state of happiness only for the circumcised or is it also for those who aren’t circumcised? We say, “Faith was credited to Abraham 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;
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.
[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.
So is this blessedness upon the circumcised, or upon the uncircumcised also? For we say “Faith was credited to Abraham for 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.
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.
God does this for all people, both Jews and Gentiles. All people can be really happy like this, when God accepts them. As we have said, Abraham believed God. As a result, God accepted Abraham as right with him.
Now then, does this blessing apply only to the circumcised or also to the uncircumcised? To be sure, we maintain that faith was credited to Abraham as 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 only for the circumcised, or also for the uncircumcised? We say that faith was counted to Abraham as righteousness.
Is this ·blessing [happiness; spiritual fulfillment] 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 [L faith was credited/counted to Abraham for righteousness; v. 3].
Came this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say, that faith was imputed unto Abraham for righteousness.
Are only the circumcised people blessed, or are uncircumcised people blessed as well? We say, “Abraham’s faith was regarded as the basis of God’s approval.”
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.
Is this blessing only for those who are circumcised? Or is it 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.
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.”
Now the question, an important one, arises: is this happiness for the circumcised only, or for the uncircumcised as well? Note this carefully. We began by saying that Abraham’s faith was counted unto him for righteousness. When this happened, was he a circumcised man? He was not, he was still uncircumcised. It was afterwards that the sign of circumcision was given to him, as a seal upon that righteousness which God was accounting to him as yet an uncircumcised man! God’s purpose here is twofold. First, that Abraham might be the spiritual father of all who since that time, despite their circumcision, show the faith that is counted as righteousness. Then, secondly, that he might be the circumcised father of all those who are not only circumcised, but are living by the same sort of faith which he himself had before he was circumcised.
¶ Is this blessedness, therefore, only upon the circumcision or also upon the uncircumcision? for we say that faith was reckoned to Abraham as 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.
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 on the circumcised, or on the uncircumcised also? For we say, “Faith was counted to Abraham as 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.”
Now then, the question: Is this blessing given only to those who have faith in Christ but also keep the Jewish laws, or is the blessing also given to those who do not keep the Jewish rules but only trust in Christ? Well, what about Abraham? We say that he received these blessings through his faith. Was it by faith alone, or because he also kept the Jewish rules?
David confirms this way of looking at it, saying that the one who trusts God to do the putting-everything-right without insisting on having a say in it is one fortunate man: Fortunate those whose crimes are whisked away, whose sins are wiped clean from the slate. Fortunate the person against whom the Lord does not keep score. Do you think for a minute that this blessing is only pronounced over those of us who keep our religious ways and are circumcised? Or do you think it possible that the blessing could be given to those who never even heard of our ways, who were never brought up in the disciplines of God? We all agree, don’t we, that it was by embracing what God did for him that Abraham was declared fit before God?
Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? We are saying that faith was credited to Abraham as righteousness.
· Therefore, is this blessedness for the circumcised alone, or is it also for the uncircumcised? For we say, “It was to Abraham that faith was credited as righteousness.”
Are only the circumcised people blessed, or are uncircumcised people blessed as well? We say, “Abraham’s faith was regarded as the basis of God’s approval.”
Does this blessedness apply only to the circumcised, or to the uncircumcised as well? Now we assert that “faith was credited to Abraham as righteousness.”
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 then on the circumcised, or on the uncircumcised also? For we say, “Faith was credited to Abraham as righteousness.”
Is this blessedness granted only to the circumcised, or does it apply to the uncircumcised as well? We have asserted that Abraham’s faith “was credited to him 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 blessedness then for the circumcision or also for the uncircumcision? For we say, “faith was credited to Abraham as righteousness.”
Is that blessing only for those who are circumcised? Or is it also for those who are not circumcised? We have been saying that God accepted Abraham’s faith. So his faith made him right with God.
Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness.
Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him 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.
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.”
Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? Well, we have been saying that Abraham was counted as righteous by God because of his faith.
Did this blessedness come then upon the circumcised, or upon the uncircumcised? We say that faith was reckoned to Abraham for righteousness.
Is this blessedness, then, pronounced only on the circumcised, or also on the uncircumcised? We say, ‘Faith was reckoned to Abraham as righteousness.’
Is this blessedness, then, pronounced only on the circumcised, or also on the uncircumcised? We say, ‘Faith was reckoned to Abraham as righteousness.’
Is this blessedness, then, pronounced only on the circumcised, or also on the uncircumcised? We say, “Faith was reckoned to Abraham as righteousness.”
Is this blessing, then, pronounced only on the circumcised or also on the uncircumcised? We say, “Faith was reckoned to Abraham as righteousness.”
So, then, does this blessing come on circumcised people or on uncircumcised? This is the passage we quoted: “His faith was calculated to Abraham as indicating that he was in the right.”
This me’ushar (blessedness), then, does it come on those of the bris milah (the circumcised) or also on those without the bris milah (the uncircumcised)? For we say, emunah "was counted, reckoned, credited" to Avraham Avinu for TZEDAKAH ("righteousness" BERESHIS 15:6).
Did, then, this blessedness come upon the circumcision only, or upon the uncircumcision also? For we say that faith was counted to Abraham for righteousness.
Is this blessing pronounced only upon the circumcised, or also upon the uncircumcised? We say that faith was reckoned to Abraham as righteousness.
Is this blessing pronounced only upon the circumcised, or also upon the uncircumcised? We say that faith was reckoned to Abraham as righteousness.
Is this blessing then only on the circumcised, or also on the uncircumcised? For we say, “trust was credited to Abraham as righteousness.”
So is this blessing spoken only for the circumcised or for all uncircumcised people too? We remind you what the Scripture has to say: faith was credited 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.
Does God bless only people who have been circumcised? Or does he also bless those who are not? We say, because Abraham believed God, God called him a good man. His faith made him right with God.
Then whether dwelleth this blessedness only in circumcision, or also in prepuce? For we say, that the faith was areckoned [reckoned] to Abraham to rightwiseness.
[Is] this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness?
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