But I wish you not to be ignorant, brothers, that I often purposed to come to you, and was hindered hitherto, that I might have some fruit also among you, as among the other gentiles.

because having known God they glorified him not as God neither were thankful, but became vain in their reasonings and their ignorant mind was darkened.

who knowing the ordinance of God, that those who do such things deserve death, not only do the same, but have pleasure in those who do them.

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

But do you think this, O man, who judge those doing such things and do the same, that you shall escape the judgment of God?

But according to your hardness and unchanged heart you treasure up wrath for yourself in the day of wrath and of a revelation of the righteous judgment of God,

but to those who are contentions and disobey the truth, and obey unrighteousness, indignation and wrath.

For as many as have sinned without the law shall perish without the law, and as many as have sinned with the law shall be judged by the law,??13 for not the hearers of the law are righteous with God, but the doers of the law shall be justified;

But [what] if you are called a Jew and rest on the law, and boast of God,

For circumcision indeed is profitable if you perform the law, but if you are a transgressor of the law, your circumcision becomes uncircumcision.

But that which is in secret is the Jew, and circumcision of the heart is in the spirit not in the writing, the commendation of which is not of men but of God.

By no means; but let God be true, and every man a liar; as it is written, That thou mayest be justified in thy sayings and overcome when thou art judged.

But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who inflicts wrath? I speak as a man;??6 by no means;??ince [if he was] how shall God judge the world?

But we know that whatever the law says, it says to those having the law, that every mouth may be stopped and all the world become guilty before God.

BUT now God's righteousness has been made manifest without the law, being testified to by the law and the prophets,

but God's righteousness is through the faith of Jesus Christ, in all and upon all that believe. For there is no difference;

Where then is the boasting [of the Jew]? It is excluded. By what law? Of works? No; but by the law of faith.

Do we then abrogate the law by the faith? By no means; but we establish the law.

For if Abraham was justified by works he has [occasion for] boasting, but not before God.

But to one that works the reward is not accounted by grace but by debt.

But to one that works not, but believes on him that justifies the wicked, his faith is [accounted] for righteousness.

How then was it accounted? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

and a father of circumcision not to those of the circumcision only, but to those also who walk in the steps of the faith of our father Abraham which was in uncircumcision.

For the promise to Abraham and his posterity that he should inherit the world was not through the law but through the righteousness of faith.

Therefore it is by faith that it may be by grace, that the promise may be sure to all the posterity, not to that of the law only but to that of the faith of Abraham, who is a father of us all,

and he did not doubt the promise of God by unbelief, but was strong in faith, giving glory to God,

But it was not written for his sake alone, that it was accounted to him,

but also for our sakes, to whom it is about to be accounted if we believe on him that raised Jesus our Lord from the dead,

And not only [this], but we rejoice also in afflictions, knowing that affliction works out patience,

for scarcely for a righteous man will one die, but for a good man some one perhaps would even dare to die;

but God commends his love to us, that while we were yet sinners Christ died for us;

And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation.

Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law

but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come;

but not as the fall so also is the gift; for if by the fall of one the many died, much more the grace of God and the gift by grace which is of the one man Jesus Christ, abounded to the many;

and not as through one that sinned is the gift; for the judgment was by one to condemnation, but the gift was from many sins to a righteous ordinance;

For the law supervened that the fall might abound; but where the sin abounded the grace was superabundant,

For [the death] which he died, he died to sin once; but [the life] which he lives, he lives to God.

So also account yourselves dead indeed to sin, but living to God in Christ Jesus.

neither present your members as instruments of wickedness to sin, but present yourselves to God as living from the dead, and your members as instruments of righteousness to God.

For sin shall not have a Lordship over you; for you are not under the law but under the grace.

What then? Shall we sin because we are not under the law but under the grace? By no means.

But thanks be to God that you were servants of sin, but obeyed from the heart the form of teaching in which you were instructed,

But now having been made free from sin and made servants to God, you have your fruit in sanctification, and the end eternal life.

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

For a woman under a husband is bound by law to a living husband; but if the husband has died she is released from the law of the husband.

Therefore while the husband lives, she shall be called an adulteress if she is married to another man; but if the husband has died, she is free from the law, so that she is not an adulteress if married to another man.

but now we are released from the law by which we were held having died, that we should serve [God] in newness of spirit, not in the old age of a writing.

But Sin having taken occasion through the commandment wrought in me every inordinate desire; for without the law sin was dead.

And I was alive without the law once, but when the commandment came, sin revived, and I died,

Did then that which is good become death to me? By no means, but sin; that sin might be made manifest, producing death to me through that which is good, that sin might become exceedingly sinful through the commandment.

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

For what I do this I approve not; for I do not what I wish, but what I hate, this I do.

But if what I wish not this I do, I consent to the law that it is good;

and now I no longer do it, but the sin that dwells in me.

For I know that in me, that is in my flesh, there dwells no good. For to wish is present with me, but to do the good is not;

for the good which I wish I do not, but the evil which I wish not this I do.

But if what I wish not this I do, I no longer do it, but sin which dwells in me.

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

that the righteous ordinance of the law may be performed by us who walk not according to the flesh, but according to the spirit.

For they who are according to the flesh mind the things of the flesh, but they who are according to the spirit the things of the spirit;

for the minding of the flesh is death, but the minding of the Spirit is life and peace.

But you are not in the flesh but in the spirit, if indeed the Spirit of God dwells in you. And if any man has not the spirit of Christ he is not his.

But if Christ is in you, the body is dead on account of sin, but the spirit is life on account of righteousness.

For if you live according to the flesh, you shall die; but if by the spirit you kill the deeds of the body, you shall live.

For you received not the spirit of servitude again to fear, but you received the spirit of adoption, by which we cry; Abba, Father.

For the creation was subjected to a perishable condition, not willingly, but by him that subjected it, in hope

and not only it, but we ourselves also who have the first fruit of the Spirit, even ourselves groan within ourselves, waiting for the adoption, the redemption of our bodies.

For we are saved by hope; but a hope that is seen is not a hope; for why does one hope for what he sees?

but if we hope for what we see not, we wait for it with patience.

And in like manner also the Spirit helps our weakness. For we know not what to pray for as we ought, but the Spirit makes intercession for us with groanings unutterable;

He who spared not his Son, but gave him up for us all, how shall he not also with him freely give us all things?

But in all these things we more than conquer, through him who loved us.

neither, because they are a posterity of Abraham, are they all children; but in Isaac shall your posterity be called;

that is, the children of the flesh are not the children of God, but the children of the promise are accounted the posterity.

And not only this, but Rebecca also being with child by one, by our father Isaac??11 for the children not yet being born, nor having done any thing good or evil, that the purpose of God according to election might continue, not of works but of him that calls,??12 it was said to her that the older shall serve the younger;

as it is written; Jacob I loved, but Esau I hated.

Therefore, it is not of him that wills nor of him that runs, but of God that exercises mercy.

But if God wishing to show his wrath and to make known his power endured with much long suffering vessels of wrath fitted for destruction,

whom he also called, us not of the Jews only but also of the gentiles,

But Isaiah cries concerning Israel, Though the number of the children of Israel is as the sand of the sea, a remnant shall be saved;

What shall we say then? That nations who did not pursue righteousness attained a righteousness, but the righteousness which is by faith;

but Israel who pursued the law of righteousness did not attain to the law of righteousness.

For what reason? Because they are not of faith, but as it were of works of the law; for they stumbled at the stone of stumbling,

For I bear them witness that they have a zeal for God but not according to knowledge;

But the righteousness by faith speaks thus; Say not in your mind, who shall ascend into heaven???hat is, to bring Christ down,??7 or who shall descend into the abyss???hat is, to bring Christ up from the dead.

But what does it say? The word is nigh you, in your mouth and in your mind; that is, the word of the faith which we preach.

But all did not obey the gospel; for Isaiah says, Lord, who believed our report?

But I say, Did they not hear? Yes indeed; their voice went into all the earth, and their words to the ends of the world.

But I say, did not Israel know? First, Moses says, I will provoke you by that which is not a nation, and by a foolish nation will I excite you to anger.

But Isaiah is more bold and says, I was found by them that sought me not, I was made manifest to them that inquired not after me.

But in respect to Israel he says, All the day I stretched out my hands to a disobedient and contradicting people.

But what says the response to him? I have reserved for myself seven thousand men, who have not bowed the knee to Baal.

but if by grace, no longer by works; for otherwise grace is no longer grace; but if by works, it is no longer grace; for otherwise a work is no longer a work.

What then? What Israel seeks, this it did not obtain, but the election obtained; and the rest were hardened,??8 as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear??o this day.

I say then, have they stumbled that they should fall? By no means; but by their fall the nations have salvation to excite them to emulation.

But if their fall is the riches of the world, and their diminution the riches of nations, how much more will their fullness be.

For if their falling away is the reconciling of the world, what will their recovery be but life from the dead?

But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became a partaker of the root and excellence of the olive,

boast not against the branches; but if you boast, you bear not the root, but the root you.