Genesis 15:6 — Word Study
WLCוְהֶאֱמִ֖ן בַּֽיהוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה׃
BSAAbram believedʼâman■ [trusted and had faith in] the LORDYᵉhôvâh [Yehovah, the covenant God] and it was creditedchâshab▸ [reckoned, counted] as righteousnesstsᵉdâqâh [moral integrity, virtue, a right relationship with God]
| Greek | English | Parsing |
|---|---|---|
| וְהֶאֱמִ֖ן | and he believed | Verb, Hiphil, sequential perfect third person masculine singular |
| בַּֽיהוָ֑ה | in Yahweh | Preposition, noun proper |
| וַיַּחְשְׁבֶ֥הָ | and he credited it | Verb qal sequential imperfect third person masculine singular, suffix |
| לּ֖וֹ | to him | Preposition, suffix |
| צְדָקָֽה׃ | righteousness | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Abram believed the LORD, and it was credited to him as righteousness. |
| KJV | And he believed in the LORD; and he counted it to him for righteousness. |
| ASV | And he believed in Jehovah; and he reckoned it to him for righteousness. |
| YLT | And he hath believed in Jehovah, and He reckoneth it to him — righteousness. |
| WEB | He believed in Yahweh, who credited it to him for righteousness. |
| BBE | And he had faith in the Lord, and it was put to his account as righteousness. |
The translations agree on the core meaning of Abram's faith being credited as righteousness.
The sentence has a main clause followed by a conjunction and a result clause, clearly linking Abram's belief to its outcome.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 15:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Covenant with Abramgenerated
Genesis 15:6 describes a pivotal moment in Abram's life where his belief in the LORD is affirmed as righteousness. This verse highlights the foundational role of faith in the relationship between God and Abram, setting the stage for the covenant promises that follow. The surrounding verses, such as Genesis 15:5 and Genesis 15:7, further illustrate God's assurance to Abram about his descendants and the land he would possess.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 4:3–6 | For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.” |
| 2 | Galatians 3:6–14 | So also, “Abraham believed God, and it was credited to him as righteousness.” |
| 3 | Hebrews 11:8 | By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, without knowing where he was going. |
| 4 | James 2:23 | And the Scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called a friend of God. |
| 5 | Psalm 106:31 | It was credited to him as righteousness for endless generations to come. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אָמַן, ve.he.'e.Mingenerated
The verb אָמַן (aman) is a Hiphil form, indicating an active sense of believing or trusting. It conveys the idea of being faithful or trustworthy, and its usage here emphasizes Abram's trust in God’s promise.
This word is central in biblical texts, illustrating not just belief but a deep-seated faithfulness. The parsing as a sequential perfect suggests that Abram's belief was a decisive act, pivotal in his relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses believed for אָמַן, which is also reflected in the KJV and ASV.
Sentence Structuregenerated
The main verb is וְהֶאֱמִ֖ן (ve.he.'e.Min), and he believed, which governs the entire sentence. The structure emphasizes Abram's faith as the central action.
The phrase וַיַּחְשְׁבֶ֥הָ (vai.yach.she.Ve.ha) follows, indicating the consequence of that belief — it was credited to him as righteousness. This sequential structure highlights the cause-and-effect relationship between faith and righteousness.
Septuagint Backgroundgenerated
In the Septuagint, אָמַן is rendered as ἐπίστευσεν (episteusen), meaning 'he believed'. This choice reflects a direct translation of the concept of faith.
The term used in the LXX emphasizes the same foundational belief, but the Greek word may carry additional connotations of trust and reliance that are significant in the Hellenistic context.
In plain words — the whole versegenerated
Genesis 15:6 shows that Abram believed in the LORD, and this belief was counted as righteousness. This means that Abram's trust in God was recognized as the right way to live. The surrounding verses explain God's promises to Abram about his descendants and the land he would inherit.
Frequently Asked Questionsgenerated
It means that Abram's faith in God was recognized as a right relationship with God, which is foundational to righteousness.
This verse establishes faith as a key element in one's relationship with God, showing that belief can lead to righteousness.
Abram's faith is significant because it sets a precedent for how faith is viewed in the context of God's promises and righteousness throughout the Scriptures.
We can learn that trusting in God's promises is essential for a right relationship with Him, and that faith is a vital part of our spiritual journey.
Reflection Questionsgenerated
- How can I demonstrate faith in God's promises in my own life?
- In what ways can I trust God when facing uncertainty?
- What does righteousness look like in my daily actions?
- How can I encourage others to have faith like Abram?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to highlight the significance of faith in the life of Abram, illustrating its importance in the context of God's promises.
And how did Abraham’s progeny spread? Only through the inheritance he transmitted in virtue of faith. On this basis the faithful are assimilated to heaven, made comparable to the angels, equal to the stars.Early Church Fathers on Genesis 15 →
Accordingly let us learn, I beseech you, a lesson for ourselves as well from the patriarch: Let us believe in the words of God and trust in his promise.Early Church Fathers on Genesis 15 →
He believed God, and it was reckoned to him as righteousness. The Apostle recalls this sentence (Rom. IV, 3) to commend the grace of God, lest circumcision should boast,Early Church Fathers on Genesis 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 15:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he believed in the Lord,.... The Targums of Onkelos and Jonathan are, "in the Word of the Lord;'' in the essential Word of the Lord, in Christ the Lord his righteousness; he believed in the
Read John Gill on Genesis 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he believed in the LORD; and he counted it to him for righteousness.
Read Robert Jamieson on Genesis 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe believed in the Lord, i.e. he was fully persuaded that God was able to fulfil, and would certainly fulfil, the promise made to him concerning a child, and especially concerning the Messias, who should come out of his loins by that child, and that both himself and all people should be justified and blessed in and through him. He counted it to him, or reckoned, or imputed, as this word is translated, ,22, for righteousness, i.e. for a righteous and worthy action, as ; and further, in respect of this action and grace of faith, whereby he relied upon God for the promised Seed, and upon the promised Seed too, he pronounced him a just and righteous person notwithstanding his failings, which…
Read Matthew Poole on Genesis 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 15:6 And he believed in the LORD; and he counted it to him for righteousness. Ver 6. And he believed.] When thus the promise was repeated. So needful it is, that the word should be often preached, and the sweet promises of the gospel beaten to the smell; that God’ s "name being as an ointment poured out, the virgins may love him," believe in him, and "rejoice with joy unspeakable, and full of glory." And he counted it to him for righteousness.] This imputative righteousness the Papists scoff at, calling it putative, or imaginary. This the Jews also jeer at to this day; as their fathers did of old, so do they. For being asked whether they believe to be saved by the righteousness of…
Read John Trapp on Genesis 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) He believed in the Lord (in Jehovah) . . . —We have here the germ of the doctrine of free justification. Abram was both a holy man and one who proved his faith by his works; but nevertheless the inspired narrator inserts this reflection, not after the history of the offering of Isaac, but in the account of this vision, where all that Abram did was to believe, and for that belief’s sake was accounted righteous before God. For the definite conclusions deduced from this verse by St. Paul see Romans 4. The quotation there is from the LXX., and gives the general sense, but the correct rendering of the Hebrew is that given in our version.
Read Charles John Ellicott on Genesis 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. And he believed in the Lord; and he counted it to him for righteousness.] This I conceive to be one of the most important passages in the whole Old Testament. It properly contains and specifies that doctrine of justification by faith which engrosses so considerable a share of the epistles of St. Paul, and at the foundation of which is the atonement made by the Son of God: And he (Abram) believed האמן heemin, he put faith) in Jehovah, ויחשבה לו vaiyachshebeita lo, and he counted it-the faith he put in Jehovah, to HIM for righteousness, צדקה tsedakak, or justification; though there was no act in the case but that of the mind and heart, no work of any kind. Hence the doctrine of…
Read AdamClarke on Genesis 15 →CambridgeThe Cambridge Bible for Schools and Colleges6. he believed in the Lord] Abram believed (1) in God’s protection (Genesis 15:1), (2) in the fulfilment of the promise of a son (Genesis 15:4), and (3) of innumerable descendants (Genesis 15:5). It is this trust to which St Paul refers (Romans 4:18), “who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be.” “Believed in,” i.e. “believed,” “trusted,” as with the same Hebrew construction, Exodus 14:31, Jonah 3:5. In the Ep. to the Hebrews (Genesis 11:8; Genesis 11:17) Abram’s faith is not illustrated from this, passage, but from his leaving his country (chap. 12) and from his sacrifice of his…
Read Cambridge on Genesis 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. He believed — “Hebrews, and he trusted in Jehovah, and he counted it to him righteousness,” or it was counted, (one counted,) so Sept., followed by Paul in Romans 4:3.
Read Daniel Denison Whedon on Genesis 15 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Abram believed the LORD, and it was credited to him as righteousness.
He believed in Yahweh, who credited it to him for righteousness.
Abram believed the LORD, and it was credited to him as righteousness.
Abram believed the Lord, and the Lord considered his response of faith as proof of genuine loyalty.
Tyndale line
And he believed in the LORD; and he counted it to him for righteousness.
And he believed in Jehovah; and he reckoned it to him for righteousness.
And he believed in the LORD; and he counted it to him for righteousness.
And he believed in the LORD; and he counted it to him for righteousness.
And Abram beleeued the Lord, and he counted that to him for righteousnesse.
Strictly literal
And he believed Jehovah; and he reckoned it to him [as] righteousness.
And he hath believed in Jehovah, and He reckoneth it to him — righteousness.
And he has believed in YHWH, and He reckons it to him—righteousness.
And he believed in the Lord; and he accounted it to him for righteousness.
He believed Yahweh, and he counted it to him as righteousness.
From the Latin
Abram believed God, and it was reputed to him unto justice.
Simplified
Abram trusted what the Lord said, and so the Lord counted Abram as being in a right relationship with him.
And he had faith in the Lord, and it was put to his account as righteousness.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint and the Samaritan Pentateuch, which agree word for word with the Hebrew text in this verse. This consistency across witnesses reinforces the reliability of the text.
וְהֶאֱמִ֖ן בַּֽיהוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
והאמן ביהוה ויחשׁבה לו צדקה
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 15:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַן (aman) is a Hebrew root meaning to support or confirm, with applications ranging from nurturing (as a foster parent or nurse) to establishing trust and reliability. It encompasses concepts of faithfulness, permanence, and assurance. The entries highlight its use in various forms, including verbs and nouns, but do not indicate any significant disagreement among lexicons.
[אָמַן] vb. confirm, support
Qal
as vb. support, nourish
as subst. foster-father
foster-mother, nurse
pillars, supporters of the door
Niph.
carried by nurse
made firm, sure, lasting
confirmed, established, sure
verified, confirmed
reliable, faithful, trusty
Hiph.
stand firm
trust, believe
base
H539 אָמַן confirm, support .. as vb. support, nourish
. as subst. foster-father
. foster-mother, nurse
. pillars, supporters of the door
. . carried by nurse
. made firm, sure, lasting
. confirmed, established, sure
. verified, confirmed
. reliable, faithful, trusty
. . stand firm
. trust, believe
539 'aman aw-man'
a primitive root; properly, to build up or support; to foster
as a parent or nurse; figuratively to render (or be) firm or
faithful, to trust or believe, to be permanent or quiet;
morally to be true or certain; once (Isa. 30:21;
interchangeable with 541) to go to the right hand:--hence,
assurance, believe, bring up, establish, + fail, be faithful
(of long continuance, stedfast, sure, surely, trusty,
verified), nurse, (-ing father), (put), trust, turn to the
right.
see HEBREW for 0541
אָמַן (a.man) — be faithful.
1) to support, confirm, be faithful
1a) (Qal)
1a1) to support, confirm, be faithful, uphold, nourish
1a1a) foster-father (subst.)
1a1b) foster-mother, nurse
1a1c) pillars, supporters of the door
1b) (Niphal)
1b1) to be established, be faithful, be carried, make firm
1b1a) to be carried by a nurse
1b1b) made firm, sure, lasting
1b1c) confirmed, established, sure
1b1d) verified, confirmed
1b1e) reliable, faithful, trusty
1c) (Hiphil)
1c1) to stand firm, to trust, to be certain, to believe in
1c1a) stand firm
1c1b) trust, believe
Aramaic equivalent: a.man (אֲמַן "to trust" H0540)
Conj | V-Hiphil-Perf-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
N-fs — Noun common · feminine singular absoluteHNcfsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,