thou who art preaching not to steal, dost thou steal? thou who art saying not to commit adultery, dost thou commit adultery? thou who art abhorring the idols, dost thou rob temples?

thou who gloriest in the law, through thy transgression of the law dishonorest thou God?

So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded [by God] as circumcision?

And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh:

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

But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned.

As it is said in the holy Writings, There is not one who does righteousness;

There is none who is understanding, there is none who is seeking after God.

All have turned aside together; they have become worthless; [There] is no one who practices kindness; [there] is not even one.

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.

righteousness of God by faith of Jesus Christ towards all,and upon all those who believe: for there is no difference;

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;

for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who is of the faith of Jesus.

Is God the God of the Jews only, and not also of the Gentiles? Surely of the Gentiles also: Seeing it is one God who will justify the circumcision by faith,

since indeed it is one God who shall justify the circumcision on the principle of faith, and uncircumcision by faith.

and to him who is working, the reward is not reckoned 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.

Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

Happy are those who have forgiveness for their wrongdoing, and whose sins are covered.

Blessed is the man to whom the Lord will not impute sin.

Therefore, [is] this blessing for {those who are circumcised}, or also for {those who are uncircumcised}? For we say, "Faith was credited to Abraham for righteousness."

He received the sign of circumcision, a seal or confirmation of the righteousness which he had by faith while [he was still] uncircumcised—this was so that he would be the [spiritual] father of all who believe without being circumcised—so that righteousness would be credited to them,

And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

for if they who are of law are heirs, the faith hath been made void, and the promise hath been made useless;

Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.

But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

Who was delivered for our offences, and was raised again for our justification.

By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

and fortitude character, and character, hope??5 a hope which never disappoints us. For through the Holy Spirit who has given to us, the "brimming river of the love of God" has overflowed in our hearts.

Such hope [in God’s promises] never disappoints us, because God’s love has been abundantly poured out within our hearts through the Holy Spirit who was given to us.

And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal.

Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

and not as through one who did sin is the free gift, for the judgment indeed is of one to condemnation, but the gift is of many offences to a declaration of 'Righteous,'

For if by the offence of the one death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one Jesus Christ:)

God forbid. We who died to sin, how shall we any longer live therein?

Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?

For this we know, that our old self was crucified with Christ, in order that the slave of sin might be destroyed; so that we should no longer be in slavery to sin??7 for he who is dead is set free from sin.

for he who hath died hath been set free from the sin.

for we know that the Messiah, who was raised from the dead, will never die again; death no longer has mastery over him.

For he who died, died to sin once: but he who lives, lives to God.

and do not present your members to sin [as] instruments of unrighteousness, but present yourselves to God as those who are alive from the dead, and your members to God [as] instruments of righteousness.

Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

Thank God that you people, who were once slaves to [the practice of] sin, became obedient from [your] heart to the pattern of teaching [i.e., the Gospel message] you committed yourself to.

Or are ye ignorant, brethren (for I speak to men who know the law), that the law hath dominion over a man for so long time as he liveth?

For the woman who has a husband is placed by the law under the power of her husband as long as he is living; but if her husband is dead, she is free from the law of the husband.

So if, while the husband is living, she is joined to another man, she will get the name of one who is untrue to her husband: but if the husband is dead, she is free from the law, so that she is not untrue, even if she takes another man.

Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

So now [if that is the case, then] it is no longer I who do it [the disobedient thing which I despise], but the sin [nature] which lives in me.

But if I do that which I desire not to do, it can no longer be said that it is I who do it, but the sin which has its home within me does it.

I find then the law, that, to me who would do good, evil is present.

O wretched man that I am! who shall deliver me from the body of this death?

Thanks be to God, [who hath delivered me] through Jesus Christ our Lord. So then, I, the same person, with the mind serve the law of God, but with the flesh the law of sin.

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

For what the Law could not do [that is, overcome sin and remove its penalty, its power] being weakened by the flesh [man’s nature without the Holy Spirit], God did: He sent His own Son in the likeness of sinful man as an offering for sin. And He condemned sin in the flesh [subdued it and overcame it in the person of His own Son],

That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

For those who are according to the flesh, the things of the flesh do mind; and those according to the Spirit, the things of the Spirit;

for neither is it able; and those who are in the flesh are not able to please God.

But you are not in the flesh, you are in the Spirit, since the Spirit of God dwells within you. Anyone who does not possess the Spirit of Christ does not belong to Him.

and if the Spirit of Him who did raise up Jesus out of the dead doth dwell in you, He who did raise up the Christ out of the dead shall quicken also your dying bodies, through His Spirit dwelling in you.

For all who are allowing themselves to be led by the Spirit of God are sons of God.

For you have not received a spirit of slavery [leading] to fear again, but you have received the Spirit of adoption, by whom we cry out, "Abba! Father!"

For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit , the redemption of our body.

For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth?

Who hopes for what he clearly sees? But if we hope for something that we do not see, we then patiently wait for it.

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

And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

What shall we then say to these things? If God be for us, who can be against us?

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 shall lay any thing to the charge of God's elect? It is God that justifieth.

Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

but in all these we more than conquer, through him who loved us;

For I could wish that I, personally, were cut off from Christ [and lost] for the sake of my brothers, who are my physical relatives,

Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

And it is not possible that the word of God hath failed; for not all who are of Israel are these Israel;

Nor, because they are Abraham's descendants, are they all his Children; but-'It is Isaac's children who will be called thy descendants.'

That is, it is not the children of the body [Abraham’s natural descendants] who are God’s children, but it is the children of the promise who are counted as [Abraham’s true] descendants.

Not only that but this too: There was Rebecca who was impregnated by our forefather Isaac.

(for they being not yet born, neither having done anything good or evil, that the purpose of God, according to choice, might remain; not of works, but of Him who is calling,) it was said to her --

not by works but by the one who calls--it was said to her, "The older will serve the younger,"

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

so, then -- not of him who is willing, nor of him who is running, but of God who is doing kindness:

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

And what if God, while choosing to make manifest the terrors of His anger and to show what is possible with Him, has yet borne with long-forbearing patience with the subjects of His anger who stand ready for destruction,

and that He might make known the riches of His glory on vessels of kindness, that He before prepared for glory, whom also He did call -- us --

Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Just as He says in [the writings of the prophet] Hosea:

“I will call those who were not My people, ‘My people,’
And [I will call] her who was not beloved, ‘beloved.’”

Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;

What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith: