1 How then is the Jew better off? or what profit is there in circumcision?
1 What advantage then hath the Jew? or what profit is there of circumcision?
1 So what advantage does the Jew have? Or what is the benefit of circumcision?
1 What advantage, then, does the Jew have, or what value is there in circumcision?
3 And if some have no faith, will that make the faith of God without effect?
3 What then? If (C)some (b)did not believe, their (c)unbelief will not nullify the faithfulness of God, will it?
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
3 What if some of the Jews were unfaithful? Their unfaithfulness cannot cancel God's faithfulness, can it?
4 In no way: but let God be true, though every man is seen to be untrue; as it is said in the Writings, That your words may be seen to be true, and you may be seen to be right when you are judged.
4 (D)May it never be! Rather, let God be found true, though every man be found (E)a liar, as it is written,“(F)That You may be justified in Your words,And prevail when You (d)are judged.”
4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
4 Absolutely not!(D) God must be true, even if everyone is a liar,(E) as it is written:That You may be justified in Your wordsand triumph when You judge.(F)(a)
4 Of course not! God is true, even if everyone else is a liar. As it is written, "You are right when you speak, and win your case when you go into court."
5 But if the righteousness of God is supported by our wrongdoing what is to be said? is it wrong for God to be angry (as men may say)?
5 But if our unrighteousness (e)(G)demonstrates the righteousness of God, (H)what shall we say? The God who inflicts wrath is not unrighteous, is He? ((I)I am speaking in human terms.)
5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
5 But if our unrighteousness highlights(b) God’s righteousness,(G) what are we to say?(H) I use a human argument:(c)(I) Is God unrighteous to inflict wrath?
5 But if our unrighteousness serves to confirm God's righteousness, what can we say? God is not unrighteous when he vents his wrath on us, is he? (I am talking in human terms.)
7 But if, because I am untrue, God being seen to be true gets more glory, why am I to be judged as a sinner?
7 But if through my lie (L)the truth of God abounded to His glory, (M)why am I also still being judged as a sinner?
7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
7 But if by my lie God’s truth is amplified to His glory, why am I also still judged as a sinner?(K)
7 For if through my falsehood God's truthfulness glorifies him even more, why am I still being condemned as a sinner?
8 Let us not do evil so that good may come (a statement which we are falsely said by some to have made), because such behaviour will have its right punishment.
8 And why not say (as we are slanderously reported and as some claim that we say), “(N)Let us do evil that good may come”? (f)Their condemnation is just.
8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
8 And why not say, just as some people slanderously claim we say, “Let us do what is evil so that good may come”?(L) Their condemnation is deserved!
8 Or can we say as some people slander us by claiming that we say "Let's do evil that good may result"? They deserve to be condemned!
9 What then? are we worse off than they? In no way: because we have before made it clear that Jews as well as Greeks are all under the power of sin;
9 What then? (g)(O)Are we better than they? Not at all; for we have already charged that both (P)Jews and (Q)Greeks are (R)all under sin;
9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
9 What then? Are we any better?(d) Not at all! For we have previously charged that both Jews(M) and Gentiles(e)(N) are all under sin,(f)(O)
9 What, then, does this mean? Are we Jews any better off? Not at all! For we have already accused everyone, both Jews and Greeks, of being under the power of sin.
11 Not one who has the knowledge of what is right, not one who is a searcher after God;
11 There is none who understands,There is none who seeks for God;
11 There is none that understandeth, there is none that seeketh after God.
11 There is no one who understands;there is no one who seeks God.
11 No one understands. No one searches for God.
12 They have all gone out of the way, there is no profit in any of them; there is not one who does good, not so much as one:
12 All have turned aside, together they have become useless;There is none who does good,There is not even one.”
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
12 All have turned away;all alike have become useless.There is no one who does what is good,not even one.(P)(h)
12 All have turned away. They have become completely worthless. No one shows kindness, not even one person!
13 Their throat is like an open place of death; with their tongues they have said what is not true: the poison of snakes is under their lips:
13 “(T)Their throat is an open grave,With their tongues they keep deceiving,”“(U)The poison of asps is under their lips”;
13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
13 Their throat is an open grave;they deceive with their tongues.(Q)(i)Vipers’ venom is under their lips.(R)(j)
13 Their throats are open graves. With their tongues they deceive. The venom of poisonous snakes is under their lips.
19 Now, we have knowledge that what the law says is for those who are under the law, so that every mouth may be stopped, and all men may be judged by God:
19 Now we know that whatever the (Y)Law says, it speaks to (Z)those who are (h)under the Law, so that every mouth may be closed and (AA)all the world may become accountable to God;
19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
19 Now we know that whatever the law says(V) speaks to those who are subject to the law,(n)(W) so that every mouth may be shut and the whole world may become subject to God’s judgment.(o)(X)
19 Now we know that whatever the Law says applies to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God.
20 Because by the works of the law no man is able to have righteousness in his eyes, for through the law comes the knowledge of sin.
20 because (AB)by the works (i)of the Law no flesh will be justified in His sight; for (j)(AC)through the Law comes the knowledge of sin.
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
20 For no one will be justified(p) in His sight by the works of the law,(Y) because the knowledge of sin comes through the law.(Z)
20 Therefore, God will not justify any human being by means of the actions prescribed by the Law, for through the Law comes the full knowledge of sin.
21 But now without the law there is a revelation of the righteousness of God, to which witness is given by the law and the prophets;
21 But now apart (k)from the Law (AD)the righteousness of God has been manifested, being (AE)witnessed by the Law and the Prophets,
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
21 But now, apart from the law, God’s righteousness has been revealed(AA)—attested by the Law and the Prophets(q)(AB)
21 But now, apart from the Law, God's righteousness is revealed and is attested by the Law and the Prophets
22 That is, the righteousness of God through faith in Jesus Christ, to all those who have faith; and one man is not different from another,
22 even the (AF)righteousness of God through (AG)faith (AH)in Jesus Christ for (AI)all those (l)who believe; for (AJ)there is no distinction;
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
22 —that is, God’s righteousness through faith(AC) in Jesus Christ,(r)(AD) to all who believe,(AE) since there is no distinction.(AF)
22 God's righteousness through the faithfulness of Jesus the Messiah for all who believe. For there is no distinction among people,
24 And they may have righteousness put to their credit, freely, by his grace, through the salvation which is in Christ Jesus:
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
24 By his grace they are justified freely through the redemption that is in the Messiah Jesus,
25 Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
25 whom God displayed publicly as (AN)a (n)propitiation (o)(AO)in His blood through faith. This was to demonstrate His righteousness, (p)because in the (AP)forbearance of God He (AQ)passed over the sins previously committed;
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
25 God presented Him as a propitiation(t)(AJ) through faith in His blood,(AK) to demonstrate His righteousness, because in His restraint God(AL) passed over the sins previously committed.(AM)
25 whom God offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.
26 And to make clear his righteousness now, so that he might himself be upright, and give righteousness to him who has faith in Jesus.
26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who (q)has faith in Jesus.
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
26 God presented Him to demonstrate His righteousness at the present time, so that He would be righteous and declare righteous(u) the one who has faith in Jesus.
26 He wanted to demonstrate at the present time that he himself is righteous and that he justifies anyone who has the faithfulness of Jesus.
27 What reason, then, is there for pride? It is shut out. By what sort of law? of works? No, but by a law of faith.
27 Where then is (AR)boasting? It is excluded. By (AS)what kind of law? Of works? No, but by a law of faith.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
27 Where then is boasting?(AN) It is excluded. By what kind of law?(v)(AO) By one of works? No, on the contrary, by a law(w) of faith.
27 What, then, is there to boast about? That has been eliminated. On what principle? On that of actions? No, but on the principle of faith.
30 If God is one; and he will give righteousness because of faith to those who have circumcision, and through faith to those who have not circumcision.
30 since indeed (AV)God (AW)who will justify the (t)circumcised (u)by faith and the (v)uncircumcised through faith (AX)is one.
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
30 since there is one God(AR) who will justify the circumcised by faith(AS) and the uncircumcised through faith.
30 since there is only one God who will justify the circumcised on the basis of faith and the uncircumcised by that same faith.
31 Do we, then, through faith make the law of no effect? in no way: but we make it clear that the law is important.
31 Do we then nullify (w)the Law through faith? (AY)May it never be! On the contrary, we (AZ)establish the Law.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
31 Do we then cancel the law through faith? Absolutely not!(AT) On the contrary, we uphold the law.(AU)
31 Do we, then, abolish the Law by this faith? Of course not! Instead, we uphold the Law.
Basic English, produced by Mr C. K. Ogden of the Orthological Institute - public domain
Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers.
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