that make mention of his son, the which was begotten unto him of the seed of David, as pertaining to the flesh:

and declared to be the son of God with power of the holy ghost, that sanctifieth, since the time that Jesus Christ our Lord rose again from death:

It is through Him that we have received grace and [our] apostleship to promote obedience to the faith and make disciples for His name’s sake among all the Gentiles,

To all that are in Rome,

To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

in my prayers; always pleading that somehow, by God’s will, I may now at last 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;

That is, that I may be comforted together with you by the mutual faith both of you and me.

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.

So, as much as in me is, I am ready 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 unto salvation to every one that believeth; to the Jew first, and also to the Greek.

For in the gospel the righteousness of God is revealed, both springing from faith and leading to faith [disclosed in a way that awakens more faith]. As it is written and forever remains written, “The just and upright shall live by faith.”

Because that which may be known of God is manifest in them; for God hath shewed it unto them.

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

Saying that they were wise, they became fools,

and exchanged the glory of the immortal God for images that looked like mortal human beings, birds, four-footed animals, and reptiles.

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

for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

And just as they did not see fit {to recognize God}, God gave them over to a debased mind, to do the things [that are] not proper,

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.

But we are sure that the judgment of God is according to truth against them which commit such things.

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?

Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

The fact is that in the stubbornness of your impenitent heart you are treasuring up against yourself anger on the day of Anger--the day when the righteousness of God's judgements will stand revealed.

For he will repay everyone according to what that person has done:

to them that by patience in well-doing seek for glory and honor and incorruption, eternal life:

But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

For all those people [i.e., Gentiles] who have sinned without [knowing] the law of Moses will also be lost without [knowing] that law. And all those people [i.e., Jews] who have sinned under [the authority] of the law of Moses will be judged by [the requirements of] that law.

For it is not those who merely hear the Law [as it is read aloud] who are just or righteous before God, but it is those who [actually] obey the Law who will be justified [pronounced free of the guilt of sin and declared acceptable to Him].

(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;

in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them );

on that day when, as my gospel proclaims, God will judge the secrets [all the hidden thoughts and concealed sins] of men through Christ Jesus.

And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

an informer of them which lack discretion, a teacher of the unlearned, which hast the example of that which ought to be known, and of the truth in the law.

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?

Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

Why, it is owing to you that the name of God is maligned among the Gentiles, as scripture says!

Circumcision does indeed profit, if you obey the Law; but if you are a Law-breaker, the fact that you have been circumcised counts for nothing.

So, if an uncircumcised person [i.e., a Gentile] obeys [the rest of] the requirements of the law, will not the fact that he is not circumcised be considered [by God] as though he were?

and that which is uncircumcision by nature, perfecting the law, will judge you, who through the letter and circumcision are a transgressor of the law.

For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Much every way: chiefly, because that unto them were committed the oracles of God.

And if some have no faith, will that make the faith of God without effect?

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.

But if our unrighteousness demonstrates the righteousness of God, what shall we say? God is not wrong to inflict His wrath [on us], is He? (I am speaking in purely human terms.)

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

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.

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;

As has been written, That there is no just one, not one:

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

They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

Now we know that whatsoever the law saith,

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.

because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin.

Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets.

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:

There is no difference: For all have sinned, and lack the praise that is of valour before God:

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

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;

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

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.

Therefore we conclude that a man is justified by faith without the deeds of the law.

Or can it be that God is the God only of the Jews? Is not he also the God of the Gentiles?

if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

Do we, then, through faith make the law of no effect? in no way: but we make it clear that the law is important.

What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

For if Abraham was justified [that is, acquitted from the guilt of his sins] by works [those things he did that were good], he has something to boast about, but not before God.

Now to him that worketh is the reward not reckoned of grace, but of debt.

But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

As David says that there is a blessing on the man to whose account God puts righteousness without works, saying,

That person whose sin will not be held against him by the Lord is [truly] blessed."

Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

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

And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

For if they that are of the law are heirs, faith is made void, and the promise is made of none effect:

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

(as it is written, A father of many nations have I made thee) before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were.

Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.

His faith did not weaken when he thought about his own body (which was already as good as dead now that he was about a hundred years old) or about Sarah's inability to have children,

Yet he looked for the promise of God [to be fulfilled] and did not waver, doubting [that it would happen], but his faith strengthened him. He honored God

And being fully persuaded that, what he had promised, he was able also to perform.

Therefore his faith was credited to him as righteousness (right standing with God).

Now it was not written for his sake alone, that it was imputed to him;

But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

Who was put to death for our evil-doing, and came to life again so that we might have righteousness.

Therefore, since we have been justified [that is, acquitted of sin, declared blameless before God] by faith, [let us grasp the fact that] we have peace with God [and the joy of reconciliation with Him] through our Lord Jesus Christ (the Messiah, the Anointed).

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.

And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;