1 What special privilege, then, has the Jew? Or what is the use of 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 Supposing some of them have proved faithless?
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 By no means! Be sure that God is ever true, though all mankind prove false. As it is written, That thou mayest be found just in thine argument, And gain thy cause when thou contendest.
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 our unrighteousness thus brings out God's righteousness, what shall we say? Is God unrighteous?? speak after the manner of men??hen he inflicts his anger on us?
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 by a falsehood of mine the truthfulness of God has been made to redound to his glory, why am I still tried 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 And why not say (as I myself am slanderously reported to say), "Let us do evil that good may come out of it"? Such arguments are rightly condemned.
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 Jews in a better position? Not at all, for I have already charged all, both Jews and Gentiles, with being under 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 There is none that understands, none that seeks for 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 All have swerved from the right path; Every one of them has become corrupt. There is none that practices good, no, not 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 an open grave; With their tongues they have used deceit. The venom of asps 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 know that whatever the Law says, it speaks to those who are under the Law; so that every mouth may be shut, and all the world may be brought under the judgment of 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 For no man will be justified in God's sight by works of the Law; for through the Law comes the consciousness 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, quite apart from any law, a righteousness coming from God has been fully brought to light, continually witnessed to 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 I mean a righteousness coming from God through faith in Jesus Christ, for all who believe. For there is no distinction between Jew and Gentile,
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,
25 For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness,
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 I say, at this present time; that he himself might be just, and yet the justifier of 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 Then what becomes of boasting? It is shut out. What sort of law forbids it? A law of works? No, but 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.
29 Is God then the God of the Jews alone, and not of the Gentiles also? He is God of the Gentiles also,
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
29 Is God the God of the Jews only? Is he not the God of the gentiles, too? Yes, of the gentiles, too,
30 since there is one God who will justify the circumcised through faith, and by their faith will he justify the uncircumcised.
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 render law invalid through faith? Certainly not; on the contrary we make it stand.
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.
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