Jews Still Have An Advantage
1 Then what is the Jew's superiority? What is the good 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?
3 Even supposing some of them have proved untrustworthy, is their faithlessness to cancel the faithfulness of God?
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
3 What then? If (C)some (b)did not believe, their (c)unbelief will not nullify the faithfulness of God, will it?
3 What if some of the Jews were unfaithful? Their unfaithfulness cannot cancel God's faithfulness, can it?
4 Never! Let God be true to his word, though every man be perfidious ??as it is written, That thou mayest be vindicated in thy pleadings, and triumph in thy trial.
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 (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 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 iniquity thus serves to bring out the justice of God, what are we to infer? That it is unfair of God to inflict his anger on us? (I speak in a merely human way.)
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 (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 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.)
Crowds By The Sea
7 You say, "If my perfidy serves to make the truthfulness of God redound to his glory, why am I to be 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 through my lie (L)the truth of God abounded to His glory, (M)why am I also still being 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 do evil that good may come out of it?" (which is the calumny attributed to me ??the very thing some people declare I say). Such arguments are rightly condemned.
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 (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 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!
The Entire World Guilty Of Sin
9 Well now, are we Jews in a better position? Not at all. I have already charged all, Jews as well as Greeks, with being under sin ??10 as it is written, None is righteous, no, not one;
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? (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 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 All have swerved, one and all have gone wrong, no one does good, not a single one.
11 There is none that understandeth, there is none that seeketh after God.
11 There is none who understands,There is none who seeks for God;
11 There is no one who understands;there is no one who seeks God.
11 No one understands. No one searches for God.
Appointing The Twelve Apostles
12 Their throat is an open grave, they are treacherous with their tongues, the venom of an asp lies under their lips.
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 aside, together they have become useless;There is none who does good,There is not even 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 mouth is full of cursing and bitterness,
13 Their throat is an open sepulchre; with their tongues they have used deceit; 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 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 for no person will be acquitted in his sight on the score of obedience to law. What the Law imparts is the consciousness of sin.
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 (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 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.
Righteousness Through Faith Revealed
20 But now we have a righteousness of God disclosed apart from law altogether; it is attested by the Law and the prophets,
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 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 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 it is a righteousness of God which comes by believing in Jesus Christ. And it is meant for all who have faith. No distinctions are drawn.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
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, 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 All have sinned, all come short of the glory of God,
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 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 —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 whom God put forward as the means of propitiation by his blood, to be received by faith. This was to demonstrate the justice of God in view of the fact that sins previously committed during the time of God's forbearance had been passed over;
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 it was to demonstrate his justice at the present epoch, showing that God is just himself and that he justifies man on the score of faith in Jesus.
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 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 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.
Boasting Excluded
26 Then what becomes of our boasting? It is ruled out absolutely. On what principle? On the principle of doing deeds? No, on the principle of faith.
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 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 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 We hold a man is justified by faith apart from deeds of the Law altogether.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law 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 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.
29 Well then, there is one God, a God who will justify the circumcised as they believe and the uncircumcised on the score of faith.
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 Then 'by this faith' we 'cancel the Law'? Not for one moment! We uphold the Law.
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
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 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.