Romans Chapter 4 verse 6 Holy Bible

ASV Romans 4:6

Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works,
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BBE Romans 4:6

As David says that there is a blessing on the man to whose account God puts righteousness without works, saying,
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DARBY Romans 4:6

Even as David also declares the blessedness of the man to whom God reckons righteousness without works:
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KJV Romans 4:6

Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
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WBT Romans 4:6


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WEB Romans 4:6

Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,
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YLT Romans 4:6

even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:
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Pulpit Commentary

Pulpit CommentaryVerses 6-8. - Even as David also describeth the blessedness (λέγει τὸν μακαρισμὸν. The noun means properly a declaring blessed - beatitatis praedicatio - "Eloquitur illud beati praeconiam" (Bengel). We might render, "David tells of the blessing on the man," etc.) of the man unto whom God reckoneth (λογίζεται, as before. Imputeth in the Authorized Version suggests the idea of a different word being used) righteousness apart from works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not reckon (λογίσηται, as before, and so throughout the whole passage) sin (Psalm 32:1, 2). The introduction of this testimony of David to the same principle of justification serves not only to explain it further, but also to show that under the Law too it continued to be recognized; and by David himself, the typical king and psalmist under the legal dispensation. But the argument from Abraham is not discontinued, being resumed in the next verse, and continued to the end of the chapter. If it be said that these verses from Psalm 32. do not in themselves declare a general principle applicable to all, but only the blessedness to sinners of having their sins forgiven, it may be replied, firstly, that the way in which the verses are introduced does not require more to be implied. All that need be meant is that the ground of justification exemplified in Abraham's case is the same as is spoken of by David as still available for man, and crowned with blessing. But, secondly, it is to be observed that these verses represent and suggest the general tenor of the Book of Psalms, in which human righteousness is never asserted as constituting a claim to reward. "My trust is in thy mercy," is, on the contrary, the ever-recurring theme. St. Paul's quotations from the Old Testament are frequently given as suggestive of the general scriptural teaching on the subject in hand, rather than as exhaustive proofs in themselves.

Ellicott's Commentary

Ellicott's Commentary for English Readers(6-8) A further instance of the nature of the justification which proceeds from faith is supplied by David. From his evidence it will appear that such justification implies, not the absence of sin, but its forgiveness; not its real obliteration, but the forbearance of God to impute it. It is an amnesty, not an acquittal.(6) Even as.--In strict accordance with this description of the justified state we have another, that of David.Describeth the blessedness.--Rather, speaks the felicitation, felicitates, or pronounces blessed.