1 Then what advantage has the Jew? Or what is the benefit 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?
1 Then what advantage remains to the Jew? [How is he favored?] Or what is the value or benefit of circumcision?
2 Great in every respect. First of all, that they were entrusted with the oracles of God.
2 Much every way: chiefly, because that unto them were committed the oracles of God.
2 Considerable in every way. First, they were entrusted with the spoken words of God.
2 There are all kinds of advantages! First of all, the Jews have been entrusted with the utterances of God.
2 Much in every way. To begin with, to the Jews were entrusted the oracles (the brief communications, the intentions, the utterances) of God.
3 What then? If some did not believe, their 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 then? If some did not believe, will their unbelief cancel God's faithfulness?
3 What if some of the Jews were unfaithful? Their unfaithfulness cannot cancel God's faithfulness, can it?
3 What if some did not believe and were without faith? Does their lack of faith and their faithlessness nullify and make ineffective and void the faithfulness of God and His fidelity [to His Word]?
4 May it never be! Rather, let God be found true, though every man be found a liar, as it is written, "THAT YOU MAY BE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU 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! God must be true, but everyone is a liar, as it is written: That You may be justified in Your words and triumph when You judge.
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."
4 By no means! Let God be found true though every human being is false and a liar, as it is written, That You may be justified and shown to be upright in what You say, and prevail when You are judged [by sinful men].
5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (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 God's righteousness, what are we to say? I use a human argument: 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.)
5 But if our unrighteousness thus establishes and exhibits the righteousness of God, what shall we say? That God is unjust and wrong to inflict His wrath upon us [Jews]? I speak in a [purely] human way.
7 But if through my lie the truth of God abounded to His glory, 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?
7 For if through my falsehood God's truthfulness glorifies him even more, why am I still being condemned as a sinner?
7 But [you say] if through my falsehood God's integrity is magnified and advertised and abounds to His glory, why am I still being judged as a sinner?
8 And why not say (as we are slanderously reported and as some claim that we say), "Let us do evil that good may come"? 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 evil so that good may come"? 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!
8 And why should we not do evil that good may come? -- "as some slanderously charge us with teaching. Such [false teaching] is justly condemned by them.
9 What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are 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? Not at all! For we have previously charged that both Jews and Gentiles 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] superior and better off than they? No, not at all. We have already charged that all men, both Jews and Greeks (Gentiles), are under sin [held down by and subject to its power and control].
10 as it is written, "THERE IS NONE RIGHTEOUS, NOT EVEN ONE;
10 As it is written, There is none righteous, no, not one:
10 as it is written: There is no one righteous, not even one;
10 As it is written, "Not even one person is righteous.
10 As it is written, None is righteous, just and truthful and upright and conscientious, no, not one.
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.
11 No one understands [no one intelligently discerns or comprehends]; no one seeks out 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, together they have become useless; there is no one who does good, there is not even one.
12 All have turned away. They have become completely worthless. No one shows kindness, not even one person!
12 All have turned aside; together they have gone wrong and have become unprofitable and worthless; no one does right, not even one!
13 "THEIR THROAT IS AN OPEN GRAVE, WITH THEIR TONGUES THEY KEEP DECEIVING," "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. Vipers' venom is under their lips.
13 Their throats are open graves. With their tongues they deceive. The venom of poisonous snakes is under their lips.
13 Their throat is a yawning grave; they use their tongues to deceive (to mislead and to deal treacherously). The venom of asps is beneath their lips.
17 AND THE PATH OF PEACE THEY HAVE NOT KNOWN."
17 And the way of peace have they not known:
17 and the path of peace they have not known.
17 They have not learned the path to peace.
17 And they have no experience of the way of peace [they know nothing about peace, for a peaceful way they do not even recognize].
19 Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and 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 speaks to those who are subject to the law, so that every mouth may be shut and the whole world may become subject to God's judgment.
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 says, it speaks to those who are under the Law, so that [the murmurs and excuses of] every mouth may be hushed and all the world may be held accountable to God.
20 because by the works of the Law no flesh will be justified in His sight; for 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 flesh will be justified in His sight by the works of the law, for through the law [comes] 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.
20 For no person will be justified (made righteous, acquitted, and judged acceptable) in His sight by observing the works prescribed by the Law. For [the real function of] the Law is to make men recognize and be conscious of sin [ not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character].
21 But now apart from the Law the righteousness of God has been manifested, being 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-attested 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 revealed independently and altogether apart from the Law, although actually it is attested by the Law and the Prophets,
22 even the righteousness of God through faith in Jesus Christ for all those who believe; for 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 in Jesus Christ, to all who believe, since there is no distinction.
22 God's righteousness through the faithfulness of Jesus the Messiah for all who believe. For there is no distinction among people,
22 Namely, the righteousness of God which comes by believing with personal trust and confident reliance on Jesus Christ (the Messiah). [And it is meant] for all who believe. For there is no distinction,
23 for all have sinned and fall short of the glory of God,
23 For all have sinned, and come short of the glory of God;
23 For all have sinned and fall 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 are falling short of the honor and glory which God bestows and receives.
24 being justified as a gift by His grace through the redemption which is in Christ Jesus;
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
24 They are 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,
24 [All] are justified and made upright and in right standing with God, freely and gratuitously by His grace (His unmerited favor and mercy), through the redemption which is [provided] in Christ Jesus,
25 whom God displayed publicly as a propitiation in His blood through faith This was to demonstrate His righteousness, because in the forbearance of God He 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 through faith in His blood, to demonstrate His righteousness, because in His restraint God passed over the sins previously committed.
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 put forward [ before the eyes of all] as a mercy seat and propitiation by His blood [the cleansing and life-giving sacrifice of atonement and reconciliation, to be received] through faith. This was to show God's righteousness, because in His divine forbearance He had passed over and ignored former sins without punishment.
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 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 He presented Him to demonstrate His righteousness at the present time, so that He would be righteous and declare righteous 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.
26 It was to demonstrate and prove at the present time ( in the now season) that He Himself is righteous and that He justifies and accepts as righteous him who has [true] faith in Jesus.
27 Where then is boasting? It is excluded By 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? It is excluded. By what kind of law? By one of works? No, on the contrary, by a 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] pride and [our] boasting? It is excluded (banished, ruled out entirely). On what principle? [On the principle] of doing good deeds? No, but on the principle of faith.
28 For we maintain that a man is justified by faith apart from works of the Law.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
28 For we conclude that a man is justified by faith apart from works of law.
28 For we maintain that a person is justified by faith apart from the actions prescribed by the Law.
28 For we hold that a man is justified and made upright by faith independent of and distinctly apart from good deeds (works of the Law). [The observance of the Law has nothing to do with justification.]
29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also,
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
29 Or is God for Jews only? Is He not also for Gentiles? Yes, for Gentiles too,
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 merely [the God] of Jews? Is He not the God of Gentiles also? Yes, of Gentiles also,
30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith 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 who will justify the circumcised by faith 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.
30 Since it is one and the same God Who will justify the circumcised by faith [ which germinated from Abraham] and the uncircumcised through their [newly acquired] faith. [For it is the same trusting faith in both cases, a firmly relying faith in Jesus Christ].
31 Do we then nullify the Law through faith? May it never be! On the contrary, we 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! On the contrary, we uphold the law.
31 Do we, then, abolish the Law by this faith? Of course not! Instead, we uphold the Law.
31 Do we then by [this] faith make the Law of no effect, overthrow it or make it a dead letter? Certainly not! On the contrary, we confirm and establish and uphold the Law.
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International Standard Version Copyright © 1996-2008 by the ISV Foundation.
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