Among whom you in the same way have been marked out to be disciples of Jesus Christ:

always in my prayers entreating that now, at length, if such be His will, the way may by some means be made clear for me to come to you.

For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Seeing what may be known of God, that same is manifest among them: For God did show it unto them.

The males in the same way also left natural relations with females and were inflamed in their lust for one another. Males committed shameless acts with males and received in their own persons the appropriate penalty of their error.

Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

Now we [Jews] know that God's judgment against people who practice such things [i.e., the Gentiles] is according to truth. [Note: Some use "You say," at the beginning of the sentence, making it an assertion of the Jews which Paul sets about to answer].

And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

But to the ones who have selfish ambition [Note: Some translate these words "are contentious"] and refuse to obey the truth, but [instead] obey what is wrong, [God will bring] wrath, fury,

For, whensoever the nations which have not law, by nature, the things of the law, may be doing, the same, not having law, unto themselves, are a law, -

In doing this [i.e., practicing some of the requirements of the law of Moses], they demonstrate that these requirements are written in their hearts. Their conscience tells them this, and their thoughts alternately accuse them [of wrongdoing], or else endorse them [for doing right]).

In the same way if an uncircumcised man pays attention to the just requirements of the Law, shall not his lack of circumcision be overlooked, and,

But the [true] Jew is the person who is one on the inside, and [his] circumcision is a heart condition, [produced] by the Holy Spirit and not by the written law of Moses. [Note: Some translate "Spirit" here as "spirit" and make it simply an amplification of "heart"]. This person receives his praise from God and not [merely] from people.

For what if some did not believe? shall their unbelief make the faith of God without effect?

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?

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.

Or is God the God of Jews only? is he not in the same way the God of Gentiles? Yes, of Gentiles:

since indeed it is one [and the same] God who will justify the circumcised by faith [which began with Abraham] and the uncircumcised through [their newly acquired] faith.

In precisely the same way David speaks of the blessing pronounced upon the man who is regarded by God as righteous apart from actions--

Is this blessing, then, for the circumcision only, or in the same way for those who have not circumcision? for we say that the faith of Abraham was put to his account as righteousness.

And, a sign, he received namely of circumcision, a seal of the righteousness of the faith which he had while yet uncircumcised; to the end he might be father of all that believe during uncircumcision, to the end the same righteousness might be reckoned unto them, -

And he also became the father of circumcised people [i.e., the Jews], who are not only circumcised, but who also follow the [same] example of faith [in God] which our forefather Abraham had before he was circumcised.

but also for us. Our faith will be regarded in the same way, if we believe in the one who raised Jesus our Lord from the dead.

through whom also, as the result of faith, we have obtained an introduction into that state of favour with God in which we stand, and we exult in hope of some day sharing in God's glory.

For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.

Nevertheless, death ruled from the time of Adam to Moses, even over those who did not sin in the same way Adam did when he disobeyed. He is a foreshadowing of the one who would come.

And the free giving has not the same effect as the sin of one: for the effect of one man's sin was punishment by the decision of God, but the free giving had power to give righteousness to wrongdoers in great number.

Now the law made some entrance, that the offence might appear to abound; but where sin abounded, grace hath superabounded; that as sin had reigned in death,

We have been placed with him among the dead through baptism into death: so that as Christ came again from the dead by the glory of the Father, we, in the same way, might be living in new life.

For, if we have been made like him in his death, we will, in the same way, be like him in his coming to life again;

In the same way you also must regard yourselves as dead in relation to sin, but as alive in relation to God, because you are in Christ Jesus.

I am speaking in simple terms because of the frailty of your human nature. Just as you once offered the parts of your body as slaves to impurity and to greater and greater disobedience, so now, in the same way, you must offer the parts of your body as slaves to righteousness that leads to sanctification.

In the same way, my brothers, you were made dead to the law through the body of Christ, so that you might be joined to another, even to him who came again from the dead, so that we might give fruit to God.

But now that we have died to what controlled us and have been released from [the requirements of] the law of Moses [i.e., under the Gospel age], we serve [God] in a new way [directed] by the Holy Spirit [Note: Some take "Spirit" here to be "spirit" and see it as describing the inner person], and not in the old way [directed] by the written law of Moses.

What are we to say, then? That Law and sin are the same thing? Heaven forbid! On the contrary, I should not have learned what sin is, had not it been for Law. If the Law did not say 'Thou shalt not covet,' I should not know what it is to covet.

And the very same commandment which was ordained unto life, was found to be unto me an occasion of death.

Was then that which is good, death to me? In no way. But the purpose was that sin might be seen to be sin by working death to me through that which is good; so that through the orders of the law sin might seem much more evil.

For, that which I am working out, I do not approve, - for not, what I wish, the same I practise, but, what I hate, the same I do:

Now, if what I wish not the same I do, I consent unto the law that it is right.

For not, the good that I wish, I do, but, the evil that I do not wish, the same I practise.

Now, if what I wish not, the same, I do, no longer am, I, working it out, but the, sin, that dwelleth in me.

Thanks be to God, [who hath delivered me] through Jesus Christ our Lord. So then, I, the same person, with the mind serve the law of God, but with the flesh the law of sin.

But, ye, have not your being in flesh, but in spirit, - if at least, God's Spirit, dwelleth in you; and, if anyone hath not Christ's Spirit, the same, is not his; -

And if Christ lives in your hearts, even though the body is [doomed to] death because of [Adam's ?] sin; yet the spirit is [destined to] live [forever] because of being [made] right with God. [Note: Some take "spirit" here to be "Spirit" and make it "The Holy Spirit gives you life." See next verse].

But if the Spirit of him who made Jesus come again from the dead is in you, he who made Christ Jesus come again from the dead will in the same way, through his Spirit which is in you, give life to your bodies which now are under the power of death.

For, as many as by God's Spirit are being led, the same, are God's sons, -

For you did not receive the Holy Spirit, to enslave you again to fear, [Note: Some translators take "Holy Spirit" here to be "spirit," making the verse say "you did not receive the spirit of slavery"], but you received the Holy Spirit [who produces] sonship, so we can call out, "Abba", [which means] "Father."

The same spirit certifieth our spirit that we are the sons of God.

And if we are children, we have a right to a part in the heritage; a part in the things of God, together with Christ; so that if we have a part in his pain, we will in the same way have a part in his glory.

For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

that the same creation will be delivered from the servitude of destruction and [brought] into the glorious liberty of the sons of God.

In the same way the Spirit also joins to help in our weakness, because we do not know what to pray for as we should, but the Spirit Himself intercedes for us with unspoken groanings.

And those who were marked out by him were named; and those who were named were given righteousness; and to those to whom he gave righteousness, in the same way he gave glory.

for I could wish to be as one anathematiz'd from the christian church for my brethren, who are of the same race as my self,

It is not, however, as though the word of God had failed; for, not all they who are of Israel, the same are Israel.

That is - not the children of the flesh, the same are children of God; but, the children of the promise, are reckoned as a seed.

And not only that, but this too: Rebekah conceived twin sons by one man [under the same circumstances], by our father Isaac;

For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

thus some he pursues with his favours, and abandons others to their obduracy, according as he thinks fit.

Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

Even as Isaiah says in an earlier place, "Were it not that the Lord, the God of Hosts, had left us some few descendants, we should have become like Sodom, and have come to resemble Gomorrah."

No one who believes in him, the scripture says, will ever be disappointed. No one ??12 for there is no distinction of Jew and Greek, the same Lord is Lord of them all, with ample for all who invoke him.

For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

But how, it may be asked, are they to invoke one in whom they have not learned to believe? And how are they to believe in one whose words they have not heard? And how are they to hear his words unless some one proclaims him?

But, some will say, they have not all hearkened to the Good News. No, for Isaiah asks, "Lord, who has believed the Message they have heard from us?"

In the same way, then, there is also at the present time a remnant chosen by grace.

What then? That which Israel seeketh after, the same, it hath not obtained: - the election, however, have obtained it, and, the rest, have been hardened; -

If by any means I may provoke to emulation them which are my flesh, and might save some of them.

And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

for if God did not spare the natural branches [because of unbelief], He will not spare you either.

For I would not have you ignorant, brethren, of this mystery, lest ye should be wise in your own conceits, that blindness hath to some extent come upon Israel, until the fullness of the gentiles shall have come in.

Once you disobeyed God, and now you enjoy his mercy thanks to their disobedience; in the same way they at present are disobedient,

So in the same way these have gone against the orders of God, so that by the mercy given to you they may now get mercy.

For as we have many members in one body, and all members have not the same office:

in the same way we who are many are one body in Christ, and {individually} members of one another,

The teacher must do the same in his teaching; and he who exhorts others, in his exhortation. He who gives should be liberal; he who is in authority should be energetic and alert; and he who succours the afflicted should do it cheerfully.

Be enthusiastic instead of lazy. Be fervent in your spirit [Note: Some translators take "spirit" here to refer to the "Holy Spirit"], [as you] serve the Lord.

Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

For this same reason you pay taxes, for civil authorities are God’s servants, devoting themselves to governance.

For [the commandments are: Ex. 20:13ff], "You must not be sexually unfaithful to your mate. You must not murder. You must not steal. You must not have a strong desire for what belongs to someone else." These and any other commandments are summed up in these words, "You must love your neighbor the same as you love yourself."

Love does no evil to a neighbor; love therefore is the sum of the law.

The man who will eat anything must not look down on the man who abstains from some things, and the man who abstains from them must not criticize the one who does not, for God has accepted him.

One person considers one day to be above another day. Someone else considers every day to be the same. Each one must be fully convinced in his own mind.

He that regardeth a day regardeth it to the Lord; and he that regardeth not the day, in deference to the Lord he doth not regard it. So he, that eateth all sorts of food, eateth to the Lord; for he giveth God thanks for it; and he that eateth not of some kinds of food, in deference to the Lord he eateth not, and giveth God thanks for the rest.

For he that maketh conscience, is damned if he eat: Because he doth it not of faith. For whatsoever is not of faith, that same is sin.

Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus:

Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,

whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)--

For [Gentile believers in] Macedonia and Achaia have been pleased to make a contribution for the poor among the saints (Jewish believers) in Jerusalem.

Yes, it has been their good pleasure; and they are in their debt. For if the Gentiles have had a part in the things of the Spirit which were theirs, it is right for them, in the same way, to give them help in the things of the flesh.

So that, God willing, I may be able to come to you with a joyful heart, and enjoy some rest among you.

Gaius, who is hosting me [i.e., Paul] and the whole church [here], sends you his greetings. [Note: This was probably the Gaius who lived in Corinth (I Cor. 1:14) and was apparently both wealthy and generous]. Erastus, the city treasurer [of Corinth] sends his greetings to you, along with our brother Quartus. {{Some manuscripts contain verse 24), which repeats the benediction of verse 20}}

To the same God, which alone is wise, be praise through Jesus Christ for ever Amen. {To the Romans. Sent from Corinth by Phoebe, she that was the minister unto the congregation at Cenchreae}