definitively marked out as the Son of God by miracle, according to the spirit of holiness, by the resurrection of the dead:

First then I give thanks to my God, through Jesus Christ, for you all, because your faith is proclaimed through the whole world.

For God is my witness, whom I serve with my spirit in the Gospel of his Son, how incessantly I make mention of you,

But I would not that ye should be unacquainted, brethren, that oftentimes I have been purposing to come to you (and have been prevented until now), that I might have some fruit among you also, even as among the other Gentile nations.

Both to the Greeks and barbarians, both to the wise and the ignorant am I a debtor.

So, as far as is in my power, I am desirous to preach the Gospel to you that are at Rome also.

For I am not ashamed of the Gospel of Christ: for it is the power of God for salvation to every one who believeth; to the Jew first, and also to the Greek.

For the righteousness of God by faith is therein revealed for belief; as it is written, "Now the just by faith shall live."

For the wrath of God is revealed from heaven against all impiety and unrighteousness of men, holding back the truth in unrighteousness.

Because that which is capable of being known relative to God, is evident among them; for God hath manifested it to them.

because though they knew [there was] a God, they glorified him not as God, nor gave him thanks, but became triflers in their disputations, and their stupid heart was darkened.

who perverted the truth of God by falsehood, and worshipped and paid divine honours to the thing created instead of the Creator, who is blessed for evermore. Amen.

For this cause God gave them up to dishonourable passions. For even their women did change the natural use into that which was contrary to nature;

and likewise the men also, leaving the natural use of the woman, burned in their lewdness one towards another; men with men committing indecency, and receiving in themselves the recompence of their delusion, which was meet.

But we know that the judgment of God is according to truth, against those who practise such things.

Or despisest thou the riches of his kindness and patience and long-suffering, ignorant that this goodness of God is leading thee to repentance?

But glory and honour and peace be to every man who doeth that which is good, to the Jew first and also to the Greek:

for there is no acceptance of persons with God.

For as many as have sinned without the law, shall perish also without the law: and as many as have sinned under the law shall be judged by the law;

for the name of God is blasphemed through you among the heathen, as it is written.

For circumcision indeed is advantageous, if thou practise the law: but if thou art a transgressor of the law, thy circumcision becomes uncircumcision,

For not he who is outwardly such, is the Jew; neither is that which is outward in the flesh, circumcision.

But he is a Jew who is such inwardly; and circumcision is of the heart, in spirit, not in letter; whose praise is not from men, but from God.

WHAT then is the superiority of the Jew? or what is the advantage of circumcision?

Much in every view: the principal one indeed is, that the oracles of God were entrusted to them.

God forbid: but let God be true, though every man were a liar; as it is written, "That thou mayest be acknowledged just in thy sayings, and overcome when thou art judged."

But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unrighteous in inflicting wrath? (I speak humanly).

For if the truth of God by my lying hath more abundantly contributed to his glory; why am I notwithstanding judged as a sinner?

And why not admit, (as we are falsely reported of; and as some affirm we say,) That we should do evil things, that good may come? whose condemnation is just.

as it is written, "There is not a just person, no not one:

there is none that understandeth, there is none that seeketh after God.

All are turned aside together, they are become worthless; there is none that doeth good, there is not even one.

Their throat is an open sepulchre; with their tongues they have spoken craftily; the poison of asps is under their lips:

whose mouth is full of cursing and bitterness:

there is not the fear of God before their eyes."

Wherefore by the works of the law shall no flesh be justified before God: for by the law is the knowledge of sin.

But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets;

the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:

justified freely by his grace through the redemption which is in Christ Jesus:

whom God hath proposed as the propitiatory sacrifice through faith in his blood, in demonstration of his justice for the remission of past sins, through the patience of God;

for a demonstration of his justice at this present time: that he might be just, though justifying him who is of the faith of Jesus.

Where then is boasting? It is excluded. By what law? of works? No: but by the law of faith.

We conclude therefore that by faith a man is justified, without works of law.

Is he the God of the Jews only, and is he not also of the Gentiles? Yes, verily, of the Gentiles also:

since it is one God who will justify the circumcision by faith, and the uncircumcision through faith.

Now to him that worketh, the reward is not brought to account as a favour, but as a debt.

But to him who doth not work, but believeth in him who justifieth the ungodly, his faith is reckoned in account for righteousness.

As David also describeth the blessedness of that man, to whom God imputeth righteousness without works,

"Blessed are they whose unrighteousnesses are forgiven, and whose sins are covered up.

Blessed is the man to whom the Lord will in nowise impute sin."

This blessedness then, [is it] for the circumcision, or for the uncircumcision also? for we say that faith was imputed to Abraham for righteousness.

And he received the sign of circumcision, as a seal of the righteousness of the faith which he had when uncircumcised: that he might be the father of all those who believe, though uncircumcised; that to them also the righteousness might be imputed:

For if they who are of the law are heirs, faith becomes vain, and the promise is useless:

for the law causeth wrath: for where there is no law, neither is there transgression.

Therefore it is by faith, that it might be of grace; in order that the promise might be secured to all the seed; not only to that which is of the law, but to that which is of the faith of Abraham; who is the father of us all,

(as it is written "that I have constituted thee father of many nations,") before God, in whom he trusted, who quickeneth the dead, and calleth things that are not as if existing.

and hope doth not make us ashamed; because the love of God is poured out into our hearts by the Holy Ghost which is given to us.

But God commendeth his own love towards us, that, though we were yet sinners, Christ died in our stead.

Therefore, as by one man sin entered into the world, and by sin death; even so death passed into all men through him, in whom all have sinned.

For until the law sin was in the world: but sin is not imputed if there be no law.

But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come.

But not as the transgression, so also [is] the gift. For if by the transgression of one the many became dead, much more the grace of God, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many.

And the gift [is] not as for one who sinned: for the judgment indeed [came] by one to condemnation, but the free gift [leads] to justification from many offences.

Well then, as by the offence of one, [judgment issued] against all men unto condemnation; so also by the righteousness of one, [the gift came] to all men for justification unto life.

For as by the disobedience of one man the many were constituted sinners; so also by the obedience of one shall the many be constituted righteous.

that as sin had reigned by death, even so might grace reign through righteousness unto life eternal by Jesus Christ our Lord.

Do ye not know, that as many as have been baptised into Christ Jesus have been baptised into his death?

We have been buried therefore with him by baptism into death: that as Christ was raised from the dead by the glory of the Father, so also we should walk in newness of life.

For he that is dead is discharged from sin.

Neither present your members as weapons of unrighteousness for sin: but present yourselves to God, as alive from the dead, and your members as weapons of righteousness for God.

I speak humanly, because of the infirmity of your flesh: for as ye have presented your members servants to impurity and iniquity for iniquity; so now present your members servants to righteousness for holiness.

What fruit therefore had ye then in those things at which ye are now confounded? for the end of those things is death.

For the wages of sin is death; but the gift of God is life eternal in Jesus Christ our Lord.

ARE you unacquainted, brethren, (for I am speaking to those who know the law,) that the law exercises dominion over a person for as long time as he liveth?

For the woman who is subject to a husband, is bound by the law to that husband during his life; but if the husband be dead, she is discharged from that husband.

She shall therefore certainly be counted an adulteress, if, her husband being alive, she be for another man: but if her husband is dead, she is free from the law; so that she shall be no adulteress, though married to another husband.

What then shall we say? Is the law sin? God forbid. Yea, I had not known sin, but by the law: for I had not even known concupiscence, unless the law had said, Thou shalt not covet.

But sin, seizing the opportunity by the law, wrought in me all concupiscence. For without the law sin is dead.

So then the law indeed is holy, and the commandment holy, and just, and good.

Did then that which is good become fatal to me? God forbid. But sin, that it might appear sin by that which was good [in itself], was the cause of death to me; that sin through the commandment might become transcendantly sinful.

For we know that the law is spiritual; but I am fleshly, sold under sin.

But if what I would not, that I do, I concur with the law that it is excellent.

For I know that there dwelleth not in me (that is, in my flesh) any good thing: for to will is present with me; but how to perform that which is good I find not.

If then I do that which I would not, it is no more I that do it, but sin that dwelleth in me.

I find then a law, that, when I wish to do good, evil is presented to me.

For I am delighted with the law of God, as respecting the inward man:

but I see another law in my members, militating against the law in my mind, and making me captive to the law of sin which is in my members.

THERE is therefore now no condemnation to those who are in Christ Jesus, who walk not after the flesh, but after the Spirit.

For that which was impossible by the law, inasmuch as it was impotent through the flesh, God having sent his own Son in the likeness of sinful flesh, and for sin, condemned sin in that flesh:

that the righteousness of the law might be fulfilled by us, who walk not after the flesh, but after the Spirit.

For to be carnally minded is death; but to be spiritually minded is life and peace.

Because the propensity of the flesh is inimical against God: for it is not in subjection to the law of God, neither indeed can it be.

But ye are not in the flesh, but in the Spirit, if indeed the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is not his.

But if Christ be in you, the body indeed is dead on account of sin; but the Spirit is alive through righteousness.

For as many as are guided by the Spirit of God, they are the sons of God.

For I reckon that the sufferings of the present moment are not worthy to be placed against the future glory that shall be revealed to us.

For the eager expectation of the creation is waiting for the revelation of the children of God.

For by hope we have been saved: now hope seen is not hope; for that which any man seeth how doth he yet hope for?

In like manner also the Spirit affords assistance to our infirmities: for even this, what we should pray for as we ought, we know not: but the same Spirit more abundantly maketh intercession for us with groanings unutterable.

Now he that trieth the hearts knoweth what is the mind of the Spirit, for he maketh intercession for the saints according to God's will.