1 What special privilege, then, has a Jew? Or what benefit is to be derived from 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 The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth.
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 Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless?
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 No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest."
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 sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment?
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.)
6 No indeed; for in that case how shall He judge all mankind?)
6 God forbid: for then how shall God judge the world?
6 Of course not! Otherwise, how could God judge the world?
7 If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same 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 And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue 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 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 then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom 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 Thus it stands written, "There is not one righteous man.
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 not one who is really wise, nor one who is a diligent seeker after 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 All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as 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 resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden 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 But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from 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 on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure 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 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 a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it--
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 a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
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 alike have sinned, and all consciously come short of the glory of God,
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 gaining acquittal from guilt by His free unpurchased grace through the deliverance which is 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 He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins 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 with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe 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 Where then is there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of 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 maintain that it is as the result of faith that a man is held to be righteous, apart from actions done in 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 Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also,
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 unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through 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 by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
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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