1 What is the advantage, then, of being a Jew? or 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?
2 Great in every way. First of all, because the Jews were entrusted with God's utterances.
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 What follows then? Some, no doubt, showed a want of faith; but will their want of faith make God break faith? Heaven forbid!
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?
4 God must prove true, though every man prove a liar! As Scripture says of God-'That thou mayest be pronounced righteous in what thou sayest, and gain thy cause when men would judge thee.'
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 what if our wrong-doing makes God's righteousness all the clearer? Will God be wrong in inflicting punishment? (I can but speak as a man.) Heaven forbid!
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.)
7 But, if my falsehood redounds to the glory of God, by making his truthfulness more apparent, why am I like others, still condemned 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 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 say-as some people slanderously assert that we do say-'Let us do evil that good may come'? The condemnation of such men is indeed 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 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!
9 What follows, then? Are we Jews in any way superior to others? Not at all. Our indictment against both Jews and Greeks was that all alike were in subjection to 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, 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.
10 As Scripture says-'There is not even one who is righteous,
10 As it is written, There is none righteous, no, not one:
10 As it is written, "Not even one person is righteous.
11 Not one who understands, not one who is searching for God!
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 They have all gone astray; they have one and all become depraved; there is no one who is doing 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 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 throats are like opened graves; they deceive with their tongues.' 'The venom of serpents lies behind 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 throats are open graves. With their tongues they deceive. The venom of poisonous snakes is under their lips.
19 Now we know that everything said in the Law is addressed to those who are under its authority, in order that every mouth may be closed, and the whole world become liable to the judgment of 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 applies to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God.
20 For 'no human being will be pronounced righteous before God' as the result of obedience to Law; for it is Law that shows what sin is.
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, quite apart from Law, the Divine Righteousness stands revealed, and to it the Law and the Prophets bear witness--
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
22 The Divine Righteousness which is bestowed, through faith in Jesus Christ, upon all, without distinction, who believe in him.
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 all fall short of God's glorious ideal,
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.
24 But, in his loving-kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus.
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 For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that men had previously committed;
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.
26 As a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the man who takes his stand on 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 wanted to demonstrate at the present time that he himself is righteous and that he justifies anyone who has the faithfulness of Jesus.
27 What, then, becomes of our boasting? It is excluded. By what sort of Law? A Law requiring obedience? No, a Law requiring faith.
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.
28 For we conclude that a man is pronounced righteous on the ground of faith, quite apart from obedience to Law.
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.
29 Or can it be that God is the God only of the Jews? Is not he also the God of the Gentiles?
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 Yes, of the Gentiles also, since there is only one God, and he will pronounce those who are circumcised righteous as the result of faith, and also those who are uncircumcised on their showing the same faith.
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.
31 Do we, then, use this faith to abolish Law? Heaven forbid! No, we establish Law.
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.
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