Jews Still Have An Advantage

1 What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision?

1 Then what (a)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?

2 The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth.

2 Great in every respect. First of all, that (A)they were entrusted with the (B)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(A) with the spoken words of God.(B)

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 What then? If (C)some (b)did not believe, their (c)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,(C) 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?

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 (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 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!(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 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 (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 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(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.)

6 No indeed; for in that case how shall He judge all mankind?)

6 (J)May it never be! For otherwise, how will (K)God judge the world?

6 God forbid: for then how shall God judge the world?

6 Absolutely not! Otherwise, how will God judge the world?(J)

6 Of course not! Otherwise, how could God judge the world?

Crowds By The Sea

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 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 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?(K)

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 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 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 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 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? (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 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?(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.

10 Thus it stands written, "There is not one righteous man.

10 as it is written,(S)There is none righteous, not even one;

10 As it is written, There is none righteous, no, not one:

10 as it is written:(g)There is no one righteous, not even 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;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!

Appointing The Twelve Apostles

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 (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 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.(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.

14 "Their mouths are full of cursing and bitterness."

14 (V)Whose mouth is full of cursing and bitterness”;

14 Whose mouth is full of cursing and bitterness:

14 Their mouth is full of cursing and bitterness.(S)(k)

14 Their mouths are full of cursing and bitterness.

15 "Their feet move swiftly to shed blood.

15 (W)Their feet are swift to shed blood,

15 Their feet are swift to shed blood:

15 Their feet are swift to shed blood;

15 They run swiftly to shed blood.

16 Ruin and misery mark their path;

16 Destruction and misery are in their paths,

16 Destruction and misery are in their ways:

16 ruin and wretchedness are in their paths,

16 Ruin and misery characterize their lives.

17 and the way to peace they have not known."

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.(T)(l)

17 They have not learned the path to peace.

18 "There is no fear of God before their eyes."

18 (X)There is no fear of God before their eyes.”

18 There is no fear of God before their eyes.

18 There is no fear of God before their eyes.(U)(m)

18 They don't fear God.

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 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 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(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.

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 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 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 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.

Righteousness Through Faith Revealed

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 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 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(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 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 (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 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(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,

23 for all alike have sinned, and all consciously come short of the glory of God,

23 for all (m)(AK)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(AG) and fall short of the(s) 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 as a gift (AL)by His grace through (AM)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(AH) through the redemption that is in Christ Jesus.(AI)

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 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.

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 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 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth 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.

Boasting Excluded

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 then is (AR)boasting? It is excluded. By (AS)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?(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.

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 (r)For (AT)we maintain that a man is justified by faith apart from works (s)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 the works of the law.(AP)

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 Or (AU)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?(AQ) 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,

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 since indeed (AV)God (AW)who will justify the (t)circumcised (u)by faith and the (v)uncircumcised through faith (AX)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(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.

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 nullify (w)the Law through faith? (AY)May it never be! On the contrary, we (AZ)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!(AT) On the contrary, we uphold the law.(AU)

31 Do we, then, abolish the Law by this faith? Of course not! Instead, we uphold the Law.

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