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:

by whom we have received grace and apostleship, to bring all manner heathen people unto obedience of the faith, that is in his name:

To all that are in Rome,

Unto all that are in Rome, beloved of God, called saints, favour unto you, and peace, from God our Father and 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, whom I serve with my spirit in telling the good news about His Son, is my witness that I constantly mention you,

always asking in my prayers that if it is somehow in God’s will, I may now at last succeed in coming to you.

For I am longing to see you, that I may impart some spiritual gift unto you, to the end ye may be established, -

That is to say - there may be a mutual encouragement among you, each by the other's faith, both yours and mine.

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,

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 joyful message; for it is God's power unto salvation, to every one that believeth, both to Jew firstand to Greek;

For, a righteousness of God, is therein revealed, - by faith unto faith: even as it is written - But, he that is righteous, by faith, shall live.

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

For His invisible attributes, that is, His eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what He has made. As a result, people 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.

Therefore God delivered them over in the cravings of their hearts to sexual impurity, so that their bodies were degraded 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 dishonourable passions; for, even their females, exchanged away 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, even as they did not approve to be holding, God, in acknowledgment, God gave them up unto a disapproved mind to be doing the things that are not becoming,

Who, indeed, having acknowledged the righteous sentence of God, - that, they who such things as these do practise, are worthy of death, not only, the same things, are doing, but are even delighting together with them who are practising 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.

We know, however, that, the sentence of God, is according to truth against them who, such things as these, do practise.

And reckonest thou this, O man - who dost judge them who such things do practise, and yet art doing the same, that, thou, shalt escape the sentence of God?

Or, the riches of his kindness, and forbearance, and long-suffering, dost thou despise, - not knowing that, the kindness of God, unto repentance, is leading thee?

But thou, after thine hard heart that cannot repent, heapest thee together the treasure of wrath against the day of vengeance: when shall be opened the righteous judgment of God,

Who will render to every one according to his works: To them that by patient continuance in well-doing seek for glory,

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 hear the law of Moses who are right with God, but [it is] those who obey [the requirements of] that law [perfectly] who will be considered right with God.

For, when nations that have not a law, by nature may do the things of the law, these not having a law -- to themselves are a law;

They show that the work of the law is written on their hearts. Their consciences confirm this. Their competing thoughts will either accuse or excuse them

on that Day when, as the good news I preach teaches, God through Christ Jesus judges what men have kept secret,

And art taking note of his will, and testing the things that differ - when receiving oral instruction out of the law,

Art persuaded, moreover, that, thou thyself, art - a guide of the blind, a light of them that 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, that art teaching someone else, thyself, art thou not teaching? Thou that proclaimest - Do not steal! Art thou, stealing?

That sayest - Do not commit adultery! Art thou, committing adultery? That abhorrest sacrilege, Art thou, robbing temples?

That in law dost boast, Through the transgression of the law, art thou dishonouring God?

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

It is true that circumcision is of use if you keep the law, but if you go against the law it is as if you had it not.

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?

Yea, the uncircumcision that is by nature, fulfilling the law, shall judge thee, who by the letter and circumcision transgressest the law.

For, not he who is one in appearance, is a Jew, nor is, that which is such in appearance in flesh, circumcision;

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

Much, every way: - First, indeed, that they were entrusted with the oracles of God.

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

Far be it! But let, God, prove to be, true, albeit, every man, be false! Even as it is written - That thou mightest be declared righteous in thy words, and overcome when thou art in judgment.

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).

Not at all! If that were so, how could He judge the world?

And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just.

What then? Are we any better? Not at all! For we have previously charged that both Jews and Gentiles are all under sin,

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

There is none that discerneth, There is none that seeketh out God:

All, have turned aside, together, have become useless, There is none that doeth kindness, not so much as one:

Now we know that whatsoever the law saith,

Now we know that, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God.

for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance 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.

A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, -

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

Being declared righteous freely by his favour 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;

In the forbearance of God, - with a view to a showing forth of his righteousness in the present season, that he might be righteous even when declaring righteous him that hath faith in Jesus.

So where has human boasting gone? It was completely shut out. On what principle? On that of doing something? No, but on the principle of faith.

For we reckon that a man is to be declared righteous by faith, apart from works of 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 make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.

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

This, that if 'Abraham was justified on the score of what he did,' he has something to be proud of. But not to be proud of before God.

Now, unto him that worketh, the reward is not reckoned by way of favour but by way of obligation,

Whereas, unto him that worketh not but believeth on him that declareth righteous the ungodly, his faith is reckoned as righteousness.

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

Blessed is that man to whom the Lord imputeth not sin."

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, 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 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, 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.

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

For this cause, it is by faith, in order that it may be by way of favour, so that the promise is firm unto all the seed, - not unto that by the law only, but unto that also which is such by the faith of Abraham; who is father of us all, -

Even as it is written - Father of many nations, have I appointed thee: before him whom he believed - God, who causeth the dead to live, and calleth the things that are not as things that are: -

Who, past hope, upon hope believed, so that he became father of many nations, - according to what had been said - So shall be thy seed; -

And he fainted not in the faith, nor yet considered his own body, which was now dead, even when he was almost a hundred years old: neither yet that Sara was past childbearing.

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 hath promised, able is he also to perform:

That was why it was credited to him as uprightness.

Now it was not written for his sake alone that it was reckoned unto him,

But for our sakes also - unto whom it is to be reckoned, - even unto them that believe upon him who raised Jesus our Lord from among the dead:

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

Because therefore that we are justified by faith we are at peace with God through our Lord Jesus Christ:

who has given us access by faith to that degree of favour, we are in, by which we triumph in the hopes of divine glory.

And, not only so, but let us boast also in our tribulations; knowing that, our tribulation, worketh out endurance.