But I do not wish you to be ignorant, brethren, that I often proposed to come to you, (and have been hindered until the present time,) that I might have some fruit among you too, even as among the other nations also.

for righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, But the just shall live by faith.

Because, knowing God, they glorified him not as God, neither were thankful; but fell into folly in their thoughts, and their heart without understanding was darkened:

who knowing the righteous judgment of God, that they who do such things are worthy of death, not only practise them, but have fellow delight in those who do them.

But we know that the judgment of God is according to truth upon those who do such things.

but, according to thy hardness and impenitent heart, treasurest up to thyself wrath, in the day of wrath and revelation of the righteous judgment of God,

But to those that are contentious, and are disobedient to the truth, but obey unrighteousness, there shall be wrath and indignation,

but glory and honour and peace to every one that works good, both to Jew first and to Greek:

(for not the hearers of the law are just before God, but the doers of the law shall be justified.

But if thou art named a Jew, and restest in the law, and makest thy boast in God,

For circumcision indeed profits if thou keep the law; but if thou be a law-transgressor, thy circumcision is become uncircumcision.

but he is a Jew who is so inwardly; and circumcision, of the heart, in spirit, not in letter; whose praise is not of men, but of God.

Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.

But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.

But now without law righteousness of God is manifested, borne witness to by the law and the prophets;

Where then is boasting? It has been excluded. By what law? of works? Nay, but by law of faith;

Do we then make void law by faith? Far be the thought: no, but we establish law.

For if Abraham has been justified on the principle of works, he has whereof to boast: but not before God;

Now to him that works the reward is not reckoned as of grace, but of debt:

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

How then has it been reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

and father of circumcision, not only to those who are of the circumcision, but to those also who walk in the steps of the faith, during uncircumcision, of our father Abraham.

For it was not by law that the promise was to Abraham, or to his seed, that he should be heir of the world, but by righteousness of faith.

For law works wrath; but where no law is neither is there transgression.

Therefore it is on the principle of faith, that it might be according to grace, in order to the promise being sure to all the seed, not to that only which is of the law, but to that also which is of Abraham's faith, who is father of us all,

and hesitated not at the promise of God through unbelief; but found strength in faith, giving glory to God;

but on ours also, to whom, believing on him who has raised from among the dead Jesus our Lord,

And not only that, but we also boast in tribulations, knowing that tribulation works endurance;

but God commends his love to us, in that, we being still sinners, Christ has died for us.

And not only that, but we are making our boast in God, through our Lord Jesus Christ, through whom now we have received the reconciliation.

(for until law sin was in the world; but sin is not put to account when there is no law;

but death reigned from Adam until Moses, even upon those who had not sinned in the likeness of Adam's transgression, who is the figure of him to come.

But shall not the act of favour be as the offence? For if by the offence of one the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man Jesus Christ, abounded unto the many.

And shall not as by one that has sinned be the gift? For the judgment was of one to condemnation, but the act of favour, of many offences unto justification.

But law came in, in order that the offence might abound; but where sin abounded grace has overabounded,

For in that he has died, he has died to sin once for all; but in that he lives, he lives to God.

Neither yield your members instruments of unrighteousness to sin, but yield yourselves to God as alive from among the dead, and your members instruments of righteousness to God.

For sin shall not have dominion over you, for ye are not under law but under grace.

What then? should we sin because we are not under law but under grace? Far be the thought.

But thanks be to God, that ye were bondmen of sin, but have obeyed from the heart the form of teaching into which ye were instructed.

But now, having got your freedom from sin, and having become bondmen to God, ye have your fruit unto holiness, and the end eternal life.

For the wages of sin is death; but the act of favour of God, eternal life in Christ Jesus our Lord.

For the married woman is bound by law to her husband so long as he is alive; but if the husband should die, she is clear from the law of the husband:

so then, the husband being alive, she shall be called an adulteress if she be to another man; but if the husband should die, she is free from the law, so as not to be an adulteress, though she be to another man.

but now we are clear from the law, having died in that in which we were held, so that we should serve in newness of spirit, and not in oldness of letter.

What shall we say then? is the law sin? Far be the thought. But I had not known sin, unless by law: for I had not had conscience also of lust unless the law had said, Thou shalt not lust;

but sin, getting a point of attack by the commandment, wrought in me every lust; for without law sin was dead.

But I was alive without law once; but the commandment having come, sin revived, but I died.

Did then that which is good become death to me? Far be the thought. But sin, that it might appear sin, working death to me by that which is good; in order that sin by the commandment might become exceeding sinful.

For we know that the law is spiritual: but I am fleshly, sold under sin.

For that which I do, I do not own: for not what I will, this I do; but what I hate, this I practise.

But if what I do not will, this I practise, I consent to the law that it is right.

Now then it is no longer I that do it, but the sin that dwells in me.

For I know that in me, that is, in my flesh, good does not dwell: for to will is there with me, but to do right I find not.

For I do not practise the good that I will; but the evil I do not will, that I do.

But if what I do not will, this I practise, it is no longer I that do it, but the sin that dwells in me.

but I see another law in my members, warring in opposition to the law of my mind, and bringing me into captivity to the law of sin which exists in my members.

I thank God, through Jesus Christ our Lord. So then I myself with the mind serve God's law; but with the flesh sin's law.

in order that the righteous requirement of the law should be fulfilled in us, who do not walk according to flesh but according to Spirit.

For the mind of the flesh is death; but the mind of the Spirit life and peace.

But ye are not in flesh but in Spirit, if indeed God's Spirit dwell in you; but if any one has not the Spirit of Christ he is not of him:

but if Christ be in you, the body is dead on account of sin, but the Spirit life on account of righteousness.

But if the Spirit of him that has raised up Jesus from among the dead dwell in you, he that has raised up Christ from among the dead shall quicken your mortal bodies also on account of his Spirit which dwells in you.

for if ye live according to flesh, ye are about to die; but if, by the Spirit, ye put to death the deeds of the body, ye shall live:

For ye have not received a spirit of bondage again for fear, but ye have received a spirit of adoption, whereby we cry, Abba, Father.

for the creature has been made subject to vanity, not of its will, but by reason of him who has subjected the same, in hope

And not only that, but even we ourselves, who have the first-fruits of the Spirit, we also ourselves groan in ourselves, awaiting adoption, that is the redemption of our body.

For we have been saved in hope; but hope seen is not hope; for what any one sees, why does he also hope?

But if what we see not we hope, we expect in patience.

And in like manner the Spirit joins also its help to our weakness; for we do not know what we should pray for as is fitting, but the Spirit itself makes intercession with groanings which cannot be uttered.

But he who searches the hearts knows what is the mind of the Spirit, because he intercedes for saints according to God.

But we do know that all things work together for good to those who love God, to those who are called according to purpose.

But whom he has predestinated, these also he has called; and whom he has called, these also he has justified; but whom he has justified, these also he has glorified.

He who, yea, has not spared his own Son, but delivered him up for us all, how shall he not also with him grant us all things?

who is he that condemns? It is Christ who has died, but rather has been also raised up; who is also at the right hand of God; who also intercedes for us.

But in all these things we more than conquer through him that has loved us.

nor because they are seed of Abraham are all children: but, In Isaac shall a seed be called to thee.

That is, they that are the children of the flesh, these are not the children of God; but the children of the promise are reckoned as seed.

And not only that, but Rebecca having conceived by one, Isaac our father,

the children indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls),

So then it is not of him that wills, nor of him that runs, but of God that shews mercy.

Aye, but thou, O man, who art thou that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus?

us, whom he has also called, not only from amongst the Jews, but also from amongst the nations?

But Esaias cries concerning Israel, Should the number of the children of Israel be as the sand of the sea, the remnant shall be saved:

What then shall we say? That they of the nations, who did not follow after righteousness, have attained righteousness, but the righteousness that is on the principle of faith.

But Israel, pursuing after a law of righteousness, has not attained to that law.

Wherefore? Because it was not on the principle of faith, but as of works. They have stumbled at the stumblingstone,

For I bear them witness that they have zeal for God, but not according to knowledge.

But the righteousness of faith speaks thus: Do not say in thine heart, Who shall ascend to the heavens? that is, to bring Christ down;

But what says it? The word is near thee, in thy mouth and in thy heart: that is, the word of faith, which we preach:

But they have not all obeyed the glad tidings. For Esaias says, Lord, who has believed our report?

So faith then is by a report, but the report by God's word.

But I say, Have they not heard? Yea, surely, Their voice has gone out into all the earth, and their words to the extremities of the habitable world.

But I say, Has not Israel known? First, Moses says, I will provoke you to jealousy through them that are not a nation: through a nation without understanding I will anger you.

But Esaias is very bold, and says, I have been found by those not seeking me; I have become manifest to those not inquiring after me.

But unto Israel he says, All the day long I have stretched out my hands unto a people disobeying and opposing.

But what says the divine answer to him? I have left to myself seven thousand men, who have not bowed knee to Baal.

But if by grace, no longer of works: since otherwise grace is no more grace.

What is it then? What Israel seeks for, that he has not obtained; but the election has obtained, and the rest have been blinded,

I say then, Have they stumbled in order that they might fall? Far be the thought: but by their fall there is salvation to the nations to provoke them to jealousy.