1 What special privilege, then, has a Jew? Or, what benefit does circumcision confer?
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?
2 They are great from every point of view. In the first place, the Jews are entrusted with the utterances of God.
2 Much every way: chiefly, because that unto them were committed the oracles of God.
2 There are all kinds of advantages! First of all, the Jews have been entrusted with the utterances of God.
3 What then, if some of them have proved unfaithful? Can their unfaithfulness make null and void God's faithfulness?
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 Not at all. Let God prove true, though every man be false! As the Scripture says, "That you may prove yourself upright in words you speak, and win your case when you go into court."
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 wrongdoing brings to light the uprightness of God, what shall we infer? Is it wrong (I am using everyday human terms) for God to inflict punishment?
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, as you say, if the truthfulness of God has redounded to His glory because of my falsehood, why am I still condemned 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 Why should we not say, as people abusively say of us, and charge us with actually saying, "Let us do evil that good may come from it"? Their condemnation is just.
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 is our conclusion then? Is it that we Jews are better than they? Not at all! For we have already charged that Jews and Greeks alike are all under the sway 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 No one understands, no one is searching 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 They all have turned aside, all have become corrupt; No one does good, not even 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 throats are just like open graves, with their tongues they have spoken treachery; the poison 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 everything the law says is spoken to those who are under its authority, that every mouth may be stopped and the whole world be held responsible to 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 no human creature can be brought into right standing with God by observing the law. For all the law can do is to make men conscious 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 God's way of giving men right standing with Himself has come to light; a way without connection with the law, and yet a way to which the law and the prophets testify.
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 God's own way of giving men right standing with Himself is through faith in Jesus Christ. It is for everybody who has faith, for no distinction at all is made.
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 but anybody may have right standing with God as a free gift of His undeserved favor, through the ransom provided 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 For God once publicly offered Him in His death as a sacrifice of reconciliation through faith, to demonstrate His own justice (for in His forbearance God had passed over men's former sins);
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 yes, to demonstrate His justice at the present time, to prove that He is right Himself, and that He considers right with Himself the man 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 So where has human boasting gone? It was completely shut out. On what principle? On that of doing something? No, but on the principle 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.
28 For we hold that a man is brought into right standing with God by faith, that observance of the law has no connection with it.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
28 For we maintain that a person is justified by faith apart from the actions prescribed by the Law.
29 Or is He the God of Jews alone? Is He not the God of heathen peoples too? Of course, He is the God of heathen peoples too,
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 but one God, who will consider the Jews in right standing with Himself, only on condition of their faith, and the heathen peoples on the same condition.
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 null and void the law? Not at all; instead, we confirm it.
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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