I do not wish however that ye should be ignorant, brethren, that, many times, have I purposed to come unto you, but have been hindered, until the present, - in order that, some fruit, I might have among you also, even as among the other nations,

because what should be known of God they are acquainted with; for God hath manifested it unto them.

For, the unseen things of him, from a world's creation, by the things made, being perceived, are clearly seen, even his eternal power and divinity, - to the end they should be without excuse;

Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves:

And as it seemed not good unto them to be a known of God, even so God delivered them up unto a lewd mind, that they should do those things which were not comely,

Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

For circumcision is of value if you do the law, but if you should be a transgressor of the law, your circumcision has become uncircumcision.

the faithfulness of God of no effect? by no means; yea, let God be acknowledged to be true, tho' men should be all deceivers; as it is written, " that you might be justified in your sayings, and might overcome when you are judged."

Now if our wrongdoing serves to emphasize more clearly that God does what is right, what should we say about that? Is God being unjust for sending [His] wrath [on the world]? (I am raising a human objection).

I speak as a man. God forbid; for then how should God judge the world?

Why should we not say, as people abusively say of us, and charge us with actually saying, "Let us do evil that good may come from it"? Their condemnation is just.

in the forbearance of God, for the demonstration of his righteousness in the present time, so that he should be just and the one who justifies the [person] by faith in Jesus.

Therefore shall we leave the law inactive by faith It may not be: but we should establish the law.

What should we say then [about what] our forefather Abraham discovered?

A happy man to whom the Lord should not reckon sin.

And he received the sign of circumcision, as a seal of the righteousness which is by faith: which faith he had, yet being uncircumcised, that he should be the father of all them that believe: though they be not circumcised, that righteousness might be imputed to them also;

For, not through means of law, doth the promise belong unto Abraham or unto his seed, - that he should be heir of thee world; but, through a righteousness by faith.

as it is written, I have made you a father of many nations before God in whom he believed, who makes the dead alive and calls things which do not exist as existing.??18 who against hope believed in hope that he should become a father of many nations according to the saying shall your posterity be.

he it was who against hope believed in hope, that he should become the father of many nations, according to what was told him, "so shall thy posterity be:"

But the law, in the meantime, entered in that sin should increase. Neverthelater, where abundance of sin was, there was more plenteousness of grace.

What should we say then? Should we continue in sin so that grace may multiply?

God forbid, that we who have died to sin should live any longer therein.

We were, therefore, buried together with him through our immersion into his death, in order that - just as Christ was raised from among the dead through the glory of the Father, so, we also, in newness of life should walk.

Of this taking note - that, our old man, was crucified together with him in order that the sinful body might be made powerless, that we should, no longer, be in servitude to sin;

So, you [too] should consider yourselves dead to sin [i.e., no longer under its power], but [spiritually] alive to God, in [fellowship with] Christ.

Let not sin, therefore, reign in your death-doomed body, that ye should be obedient to its covetings;

What then? Should we sin because we are not under law but under grace? Absolutely not!

I am using human reasoning because of your human weakness. For just as you once offered the parts of your bodies as slaves to impurity and to wickedness, which led to further wickedness; so now [you should] offer the parts of your body as slaves to do what is right, which leads to holy living.

But now are ye delivered from sin, and made the servants of God, and have your fruit that ye should be sanctified; and the end: everlasting life.

For the married woman is bound by law to her husband so long as he is alive; but if the husband should die, she is clear from the law of the husband:

so then, the husband being alive, she shall be called an adulteress if she be to another man; but if the husband should die, she is free from the law, so as not to be an adulteress, though she be to another man.

Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

But, now, we have received full release from the law, by dying in that wherein we used to be held fast, so that we should be doing service - in newness of spirit and not in obsoleteness of letter.

What should we say then? Is the law sin? Absolutely not! On the contrary, I would not have known sin if it were not for the law. For example, I would not have known what it is to covet if the law had not said, Do not covet.

and so, in my case, the command which should have meant life turned out to mean death.

in order that the righteous requirement of the law should be fulfilled in us, who do not walk according to flesh but according to Spirit.

Hence, then, brethren - debtors, we are, not unto the flesh, that, according to flesh, we should live, -

For you have not received a spirit of slavery in order that you should once more be afraid; but you have received a spirit of adoption, in which we cry out, "My Father, my dear Father!"

In the selfsame way moreover, even the Spirit, helpeth together in our weakness, - for, what we should pray for as we ought, we know not, but, the Spirit itself, maketh intercession with sighings unutterable,

because [those] whom he foreknew, he also predestined [to be] conformed to the image of his Son, so that he should be the firstborn among many brothers.

What then should we conclude from this? [Just this]: If God is on our side, who can [successfully] oppose us?

For could I myself wish that an anathema should be from Christ upon my brethren, my kinsmen according to the flesh?

They are descended from our forefathers; they are the ones from whom Christ was born physically. He is God over everything [Note: Or this may be "God is over everything"] and should be praised forever! May it be so.

it was said to her, “The older (Esau) will serve the younger (Jacob).”

What should we say then? Is there injustice with God? Absolutely not!

For the scripture says to Pharaoh, For this very thing I have raised thee up from amongst men, that I might thus shew in thee my power, and so that my name should be declared in all the earth.

Nay, but who are you, a mere man, that you should cavil against GOD? Shall the thing moulded say to him who moulded it, "Why have you made me thus?"

[What if He did this] in order to demonstrate His wealth of glory toward people who deserved His mercy, whom He had previously determined should receive [such special] honor?

But Esaias cries concerning Israel, Should the number of the children of Israel be as the sand of the sea, the remnant shall be saved:

Even as in an earlier passage, Isaiah says, Except the Lord of Sabbath had us some few descendants, we should have become like Sodom, and should have fared like Gomorrah.

What should we say then? Gentiles, who did not pursue righteousness, have obtained righteousness—namely the righteousness that comes from faith.

while Israel, straining after a law that should bring uprightness, did not come up to it.

And why? Because they were pursuing a righteousness which should arise not from faith, but from what they regarded as merit. They stuck their foot against the stone which lay in their way;

But the righteousness from faith says thus: Thou should not say in thy heart, Who will ascend into heaven? (that is, to bring Christ down)

For every one whoever should call upon the name of the Lord shall be saved.

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.

(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

Wherefore, if the fall of them be the riches of the world, and the diminishing of them the riches of the gentiles, how much more should it be so if they all believed?

this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character,

Therefore, you should not brag [about your superiority] over the [natural] branches [i.e., the rejected Jews]. But, if you must brag, it should not be over you [Gentiles] nourishing the roots [i.e., the Jews], but over the roots nourishing you.

Granted. They were broken off ??for their lack of faith. And you owe your position to your faith. You should feel awed instead of being uplifted.

lest God should not spare you, since he did not spare even the natural branches.

For I wish not, ye should be ignorant, brethren, of this sacred secret, lest within yourselves ye be presumptuous, that, a hardening in part, hath befallen Israel, until, the full measure of the nations, shall come in;

So, these also, have now refused to yield, by your own mercy, in order that, themselves also, should now become objects of mercy;

And you people must not be conformed to [the values and standards of] this age, but you should become transformed [i.e., changed in attitude and action] by having your mind renewed [i.e., to think in a totally different way]. Then you will be able to determine [and practice] God's will, the thing that is good, and acceptable and perfect.

For by the grace given to me, I tell everyone among you not to think of himself more highly than he should think. Instead, think sensibly, as God has distributed a measure of faith to each one.

And we [all] have different gifts, in harmony with the unearned favor [God has] shown us. If our gift is the ability to prophesy [i.e., to speak for God], we should make use of this gift in harmony with the amount of faith we have.

Or, if our gift is serving, we should devote ourselves to rendering service. Or, if our gift is teaching, we should devote ourselves to teaching.

Or, if our gift is encouraging others, we should devote ourselves to encouraging. Or, if our gift is sharing with others, we should do so generously. Or, if our gift is leading others, we should do so diligently. Or, if our gift is showing caring concern for others, we should do it cheerfully.

If therefore thine enemy should hunger, feed him; if he should thirst, give him drink; for, so doing, thou shalt heap coals of fire upon his head.

Every one should be in the higher authorities; for there is no authority apart from God. The authorities that now exist have been appointed by God.

For the civil authorities are God's servants to do you good. But if you practice doing wrong, you should dread them, for they do not wield the sword for nothing. Indeed, they are God's servants to inflict punishment upon people who do wrong.

But if you do what is wrong, you should be afraid, for it is not without reason that they bear the sword. Indeed, they are God's servants to administer punishment to anyone who does wrong. Therefore, it is necessary for you to be acquiescent to the authorities, not only for the sake of God's punishment, but also for the sake of your own conscience.

This is the reason why you should pay taxes also. For the authorities are God's servants who continually tend to this matter [i.e., of collecting taxes].

This also, knowing the time, that it is already time that we should be aroused out of sleep; for now is our salvation nearer than when we believed.

The night is almost over and the day is near. So, we should stop doing the deeds of darkness [i.e., sinful things] and we should arm ourselves with the weapons of light [i.e., virtues for right living].

We should be living properly, as in the daytime [i.e., when people normally behave themselves], not engaging in orgies and drunkenness; not practicing sexual immorality and indecent vices; not quarrelsome and jealous.

But you should welcome [into your fellowship] the person whose faith is weak, and not argue [with him] over questionable matters.

The man who eats should not disdain the man who does not eat, and the man who does not eat should not criticize the man who eats, for God has received him.

Who are you that you should find fault with the servant of another? Whether he stands or falls is a matter which concerns his own master. But stand he will; for the Master can give him power to stand.

One person regards a certain day more important than another; the next person regards every day alike. Each person should be fully convinced in his own mind [i.e., concerning their relative importance].

For both if we should live, it is to the Lord we live; and if we should die, it is to the Lord we die: both if we should live then, and if we should die, we are the Lord's.

Then why should you criticize your brother? Or, why should you look down on your brother? Surely, we shall all stand before God to be judged,

So, we should stop judging one another any more. But instead, you people should determine not to put anything in your brother's way [to cause him] to trip or fall [away from God].

So then we should pursue the things of peace, and the things of constructiveness for each other.

Therefore, whatever you believe about this matter should be held between you and God. That person is happy who does not condemn himself for practicing something he believes is right.

Now those of us who are strong [spiritually] should put up with [or, help] the failings of [spiritually] weak people, and not [simply] do what pleases ourselves.

[Instead], each of us should do what pleases his neighbor in order to accomplish something good and uplifting [in his life].

That unanimously in one mouth ye should glorify the God and Father of our Lord Jesus Christ.

And that, the nations, for mercy should glorify God: - even as it is written - For this cause, will I openly confess unto thee among nations, and, unto thy name, will strike the strings;

And again:

Praise the Lord, all you Gentiles;
all the peoples should praise Him!

Now the God of hope fill you with all joy and peace in believing, so that ye should abound in hope by the power of the Holy Spirit.

That I should be a public minister of Christ Jesus unto the nations, doing priestly service with the glad-message of God, in order that the offering up of the nations might prove to be acceptable, being hallowed in Holy Spirit:

Although, thus, - as ambitious to be announcing the glad-message - not where Christ had been named, lest, upon another's foundation, I should be building;

but that (as it is written) They should see who never had learned about him, and they who had never heard of him should understand.

whenever I should go to Spain; (for I hope to see you as I go through, and by you to be set forward thither, if first I shall have been in part filled with your company;)

So you should welcome her in the Lord in a manner worthy of the saints and assist her in whatever matter she may require your help. For indeed she has been a benefactor of many—and of me also.