The Meaning of Romans 4:5 Explained

Romans 4:5

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

YLT: and to him who is not working, and is believing upon Him who is declaring righteous the impious, his faith is reckoned -- to righteousness:

Darby: but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness.

ASV: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness.

KJV Reverse Interlinear

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

What does Romans 4:5 Mean?

Study Notes

counted
Or, reckoned, or imputed, i.e. put to the account of.
See Philemon 1:18 , same word:

Context Summary

Romans 4:1-8 - Blessedness Follows Faith
In this chapter the doctrine of justification by faith is illustrated from the life of Abraham. It is evident that he was not justified because of his good works. Nothing is said of them, though he had crossed the desert in obedience to the divine command. No; he believed God, and it was counted unto him for righteousness, Romans 4:3. The life of God in the soul of man is one and the same in every age. The measure of light may vary from the twilight in Ur to the meridian glory of Patmos, but the attitude of the soul toward God must always be the same.
From the earliest times men have been justified by faith, Hebrews 11:4. Faith has two invariable elements: attitude and receptiveness; that is, the right position toward God, and the power of receiving the full inflow of the divine nature. We are made "partakers of the divine nature," 2 Peter 1:4. This was the case with the great Hebrew pilgrim-first of the pilgrim race. Rising above the rest of his contemporaries, he saw the advance gleam of the day of Christ and was glad, John 8:56. David also sings of the same grace which justifies the sinner and counts him as righteous, notwithstanding his iniquities and sins, Psalms 32:1-2. [source]

Chapter Summary: Romans 4

1  Abraham's faith was credited to him as righteousness;
10  before he was circumcised
13  By faith only he and his seed received the promise
16  Abraham is the father of all who believe
24  Our faith also shall be credited to us as righteousness

Greek Commentary for Romans 4:5

That justifieth the ungodly [τον δικαιουντα τον ασεβη]
The impious, irreverent man. See Romans 1:25. A forensic figure (Shedd). The man is taken as he is and pardoned. “The whole Pauline gospel could be summed up in this one word - God who justifies the ungodly” (Denney). [source]
Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

Is counted for righteousness [λογίζεται εἰς δικαιοσύνην]
Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

Reverse Greek Commentary Search for Romans 4:5

Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

Romans 4:3 It was counted for righteousness [ἐλογίσθη εἰς δικαιοσύνην]
For the phrase λογίζεσθαι εἰς toreckon unto, compare Romans 2:26; Romans 9:8, where εἰς is rendered for. The verb is also used with ὡς asSo Romans 8:36; 1 Corinthians 4:1. So in Sept., εἰς , Psalm 56:1-13:31; Isaiah 29:17; Isaiah 32:15; Isaiah 40:17: ὡς . Genesis 31:15; Job 41:20; Psalm 44:22; Isaiah 5:28; Isaiah 29:16. The phrases ἐλογίσθη εἰς and ἐλ. ὡς are thus shown to be substantially equivalent. See further on Romans 4:5. [source]
Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
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In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
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Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
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Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
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To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
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2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
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A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
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The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
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Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

Romans 3:26 At this present season [εν τωι νυν καιρωι]
“In the now crisis,” in contrast with “done aforetime.” That he might himself be (εις το ειναι αυτον — eis to einai auton). Purpose with εις — eis to and the infinitive ειναι — einai and the accusative of general reference. Just and the justifier of “This is the key phrase which establishes the connexion between the δικαιοσυνη τεου — dikaiosunē theou and the δικαιοσυνη εκ πιστεως — dikaiosunē ek pisteōs ” (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Romans 4:5). God‘s mercy would not allow him to leave man to his fate. God‘s justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man‘s part. [source]
Romans 3:26 Just and the justifier of [δικαιον και δικαιουντα]
“This is the key phrase which establishes the connexion between the δικαιοσυνη τεου — dikaiosunē theou and the δικαιοσυνη εκ πιστεως — dikaiosunē ek pisteōs ” (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Romans 4:5). God‘s mercy would not allow him to leave man to his fate. God‘s justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man‘s part. [source]
Galatians 5:4 Ye are fallen from grace [τῆς χἁριτος ἐξεπέσατε]
For a similar phrase see 2 Peter 3:17. Having put yourselves under the economy of salvation by law, you have fallen out of the economy of salvation by the grace of Christ. Paul's declarations are aimed at the Judaisers, who taught that the Christian economy was to be joined with the legal. His point is that the two are mutually exclusive. Comp. Romans 4:4, Romans 4:5, Romans 4:14, Romans 4:16. The verb ἐκπίπτειν tofall out, in the literal sense, Acts 12:7; James 1:11. In Class. of seamen thrown ashore, banishment, deprivation of an office, degeneration, of actors being hissed off the stage. [source]
Galatians 3:6 It was accounted to him for righteousness [ἐλογίσθη αὐτῷ εἰς δικαιοσύνην]
See on Romans 4:5. Ἑις does not mean instead of, but as. His faith was reckoned as righteousness - as something which it really was since all possibilities of righteousness are included in faith. [source]
Galatians 3:6 Believed God [ἐπιστευσεν τῷ θεῷ]
See on Romans 4:5. Believed God's promise that he should become the father of many nations. See Romans 4:18-21. The reference is not to faith in the promised Messiah. [source]
Galatians 3:19 Because of transgressions [τῶν παραβάσεων χάριν]
In order to set upon already existing sins the stamp of positive transgression of law. Comp. Romans 4:5; Romans 5:13. Note the article, the transgressions, summing them up in one mass. Not, in order to give the knowledge of sins. This, it is true, would follow the revelation of sins as transgressions of law (Romans 3:20; Romans 7:13); but, 1. the phrase because of transgressions does not express that thought with sufficient definiteness. If that had been his meaning, Paul would probably have written τῆς ἀπιγνώσεως τῶν παραβάσεων χάριν onaccount of the knowledge of transgressions. 2. He meant to describe the office of the law as more than giving the knowledge of sins. Its office was, in revealing sin as positive transgression, to emphasize the objective, actual, contrary fact of righteousness according to the divine ideal, and to throw sin into contrast with that grand ideal. [source]
1 Timothy 1:9 Unruly [ανυποτακτοις]
Dative (like all these words) of the late verbal In N.T. only here, Titus 1:6, Titus 1:10; Hebrews 2:8. Ungodly (ασεβεσι — asebesi). See Romans 4:5; Romans 5:6. Sinners See Romans 3:7. Unholy (ανοσιοις — anosiois). Common word (α — a privative and οσιος — hosios In N.T. only here and 2 Timothy 3:2. Profane Old word from βαινω — bainō to go, and βηλος — bēlos threshold. See Hebrews 12:16. Murderers of fathers (πατρολωιαις — patrolōiais). Late form for common Attic πατραλωιαις — patralōiais (from πατηρ — patēr father, and αλοιαω — aloiaō to smite) only here in N.T. Murderers of mothers Late form Attic μητραλωιαις — mētralōiais Only here in N.T. Manslayers (ανδραπονοις — andraphonois). Old compound (ανηρ — anēr man, πονος — phonos murder). Only here in N.T. [source]
1 Timothy 1:9 Ungodly [ασεβεσι]
See Romans 4:5; Romans 5:6. [source]
2 Timothy 4:16 Be laid to their charge [αὐτοῖς λογισθείη]
Mostly in Paul: only here in Pastorals. See on Romans 4:3, Romans 4:5; see on 1 Corinthians 13:5. [source]
2 Timothy 1:12 Whom I have believed [ᾧ πεπίστευκα]
Or, in whom I have put my trust. See on John 1:12; see on John 2:22; see on Romans 4:5. [source]
2 Timothy 4:16 No one took my part [ουδεις μοι παρεγενετο]
“No one came by my side” (second aorist middle indicative of παραγινομαι — paraginomai). See note on 1 Corinthians 16:3. But all forsook me (αλλα παντες με εγκατελειπον — alla pantes me egkateleipon). Same verb and tense used of Demas above (2 Timothy 4:10), “But all were forsaking me” (one by one) or, if aorist εγκατελιπον — egkatelipon “all at once left me.” May it not be laid to their account First aorist passive optative in future wish with negative μη — mē Common Pauline verb λογιζομαι — logizomai (1 Corinthians 13:5; Romans 4:3, Romans 4:5). [source]
2 Timothy 4:16 May it not be laid to their account [μη αυτοις λογιστειη]
First aorist passive optative in future wish with negative μη — mē Common Pauline verb λογιζομαι — logizomai (1 Corinthians 13:5; Romans 4:3, Romans 4:5). [source]
Hebrews 11:17 Accounting [λογισάμενος]
See on 1 Peter 5:12; see on Romans 4:5; see on Romans 8:18. [source]
1 Peter 4:18 And if the righteous is scarcely saved [και ει ο δικαιος μολις σωζεται]
First-class condition again with ει — ei and present passive indicative of σωζω — sōzō Quotation from Proverbs 11:31. See 1 Peter 3:12, 1 Peter 3:14; Matthew 5:20. But the Christian is not saved by his own righteousness (Philemon 3:9; Revelation 7:14). For μολις — molis see Acts 14:18 and for ασεβης — asebēs (ungodly, without reverence) see Romans 4:5; 2 Peter 2:5. [source]

What do the individual words in Romans 4:5 mean?

To the [one] however not working believing on the [One] justifying the ungodly is reckoned the faith of him for righteousness
τῷ δὲ μὴ ἐργαζομένῳ πιστεύοντι ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ λογίζεται πίστις αὐτοῦ εἰς δικαιοσύνην

τῷ  To  the  [one] 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἐργαζομένῳ  working 
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Singular
Root: ἐργάζομαι  
Sense: to work, labour, do work.
πιστεύοντι  believing 
Parse: Verb, Present Participle Active, Dative Masculine Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
τὸν  the  [One] 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
δικαιοῦντα  justifying 
Parse: Verb, Present Participle Active, Accusative Masculine Singular
Root: δικαιόω  
Sense: to render righteous or such he ought to be.
ἀσεβῆ  ungodly 
Parse: Adjective, Accusative Masculine Singular
Root: ἀσεβής  
Sense: destitute of reverential awe towards God, condemning God, impious.
λογίζεται  is  reckoned 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: λογίζομαι  
Sense: to reckon, count, compute, calculate, count over.
πίστις  faith 
Parse: Noun, Nominative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
δικαιοσύνην  righteousness 
Parse: Noun, Accusative Feminine Singular
Root: δικαιοσύνη  
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.