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?
1 Then what is the advantage of the Jew? Or what is the benefit of circumcision?
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 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?
3 What then? If some did not believe or were unfaithful [to God], their lack of belief will not nullify and make invalid the faithfulness of God and His word, will it?
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 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 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 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.)
5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? God is not wrong to inflict His wrath [on us], is He? (I am speaking in purely human terms.)
6 God forbid: for then how shall God judge the world?
6 Of course not! Otherwise, how could God judge the world?
6 Certainly not! For otherwise, how will God judge the world?
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 For if through my falsehood God's truthfulness glorifies him even more, why am I still being condemned as a sinner?
7 But [as you might say] if through my lie God’s truth was magnified and abounded to His glory, why am I still being judged as a sinner?
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 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!
8 And why not say, (as some slanderously report and claim that we teach) “Let us do evil so that good may come of it”? Their condemnation [by God] is just.
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, 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.
9 Well then, are we [Jews] better off than they? Not at all; for we have already charged that both Jews and Greeks (Gentiles) are under the control of sin and subject to its power.
10 As it is written, There is none righteous, no, not one:
10 As it is written, "Not even one person is righteous.
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 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. They have become completely worthless. No one shows kindness, not even one person!
13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
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 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 applies to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God.
19 Now we know that whatever the Law [of Moses] says, it speaks to those who are under the Law, so that [the excuses of] every mouth may be silenced [from protesting] and that all the world may be held accountable to God [and subject to His judgment].
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 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 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 is revealed and is attested by the Law and the Prophets
21 But now the righteousness of God has been clearly revealed [independently and completely] apart from the Law, though it is [actually] confirmed by the Law and the [words and writings of the] Prophets.
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 God's righteousness through the faithfulness of Jesus the Messiah for all who believe. For there is no distinction among people,
23 For all have sinned, and come short of the glory of God;
23 since all have sinned and continue to fall short of God's glory.
23 since all have sinned and continually fall short of the glory of God,
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 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 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.
25 whom God displayed publicly [before the eyes of the world] as a [life-giving] (d)sacrifice of atonement and reconciliation (propitiation) by His blood [to be received] through faith. This was to demonstrate His righteousness [which demands punishment for sin], because in His forbearance [His deliberate restraint] He passed over the sins previously committed [before Jesus’ crucifixion].
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 He wanted to demonstrate at the present time that he himself is righteous and that he justifies anyone who has the faithfulness of Jesus.
26 It was to demonstrate His righteousness at the present time, so that He would be just and the One who justifies those who have faith in Jesus [and rely confidently on Him as Savior].
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law 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.
27 Then what becomes of [our] boasting? It is excluded [entirely ruled out, banished]. On what principle? On [the principle of good] works? No, but on the principle of faith.
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.
28 For we maintain that an individual is justified by faith distinctly apart from works of the Law [the observance of which has nothing to do with justification, that is, being declared free of the guilt of sin and made acceptable to God].
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,
29 Or is God the God of Jews only? Is He not also the God of Gentiles [who were not given the Law]? Yes, of Gentiles also,
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision 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.
30 since indeed it is one [and the same] God who will justify the circumcised by faith [which began with Abraham] and the uncircumcised through [their newly acquired] faith.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
31 Do we, then, abolish the Law by this faith? Of course not! Instead, we uphold the Law.
31 Do we then nullify the Law by this faith [making the Law of no effect, overthrowing it]? Certainly not! On the contrary, we confirm and establish and uphold the Law [since it convicts us all of sin, pointing to the need for salvation].
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