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

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

For I greatly desire to see you, that I may impart to you some spiritual gift to establish you;

that is, to have mutual comfort among you, each by the faith which is in the other, both yours and mine.

But I do not wish you to be ignorant, brethren, that I often proposed to come to you, (and have been hindered until the present time,) that I might have some fruit among you too, even as among the other nations also.

For I am not ashamed of the glad tidings; for it is God's power to salvation, to every one that believes, both to Jew first and to Greek:

for from the world's creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity, so as to render them inexcusable.

For this reason God gave them up to vile lusts; for both their females changed the natural use into that contrary to nature;

who knowing the righteous judgment of God, that they who do such things are worthy of death, not only practise them, but have fellow delight in those who do them.

Therefore thou art inexcusable, O man, every one who judgest, for in that in which thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

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

And thinkest thou this, O man, who judgest those that do such things, and practisest them thyself, that thou shalt escape the judgment of God?

or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leads thee to repentance?

But to those that are contentious, and are disobedient to the truth, but obey unrighteousness, there shall be wrath and indignation,

tribulation and distress, on every soul of man that works evil, both of Jew first, and of Greek;

but glory and honour and peace to every one that works good, both to Jew first and to Greek:

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

and hast confidence that thou thyself art a leader of the blind, a light of those who are in darkness,

thou then that teachest another, dost thou not teach thyself? thou that preachest not to steal, dost thou steal?

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

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

Much every way: and first, indeed, that to them were entrusted the oracles of God.

Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.

and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.

there is not the man that understands, there is not one that seeks after God.

All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is not so much as one:

Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.

whom God has set forth a mercy-seat, through faith in his blood, for the shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God;

for the shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of the faith of Jesus.

for we reckon that a man is justified by faith, without works of law.

What shall we say then that Abraham our father according to flesh has found?

Now to him that works the reward is not reckoned as of grace, but of debt:

Does this blessedness then rest on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.

And he received the sign of circumcision as seal of the righteousness of faith which he had being in uncircumcision, that he might be the father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also;

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

Therefore it is on the principle of faith, that it might be according to grace, in order to the promise being sure to all the seed, not to that only which is of the law, but to that also which is of Abraham's faith, who is father of us all,

who against hope believed in hope to his becoming father of many nations, according to that which was spoken, So shall thy seed be:

and being fully persuaded that what he has promised he is able also to do;

Now it was not written on his account alone that it was reckoned to him,

And not only that, but we also boast in tribulations, knowing that tribulation works endurance;

but God commends his love to us, in that, we being still sinners, Christ has died for us.

And not only that, but we are making our boast in God, through our Lord Jesus Christ, through whom now we have received the reconciliation.

For this cause, even as by one man sin entered into the world, and by sin death; and thus death passed upon all men, for that all have sinned:

And shall not as by one that has sinned be the gift? For the judgment was of one to condemnation, but the act of favour, of many offences unto justification.

But law came in, in order that the offence might abound; but where sin abounded grace has overabounded,

in order that, even as sin has reigned in the power of death, so also grace might reign through righteousness to eternal life through Jesus Christ our Lord.

What then shall we say? Should we continue in sin that grace may abound?

Are you ignorant that we, as many as have been baptised unto Christ Jesus, have been baptised unto his death?

We have been buried therefore with him by baptism unto death, in order that, even as Christ has been raised up from among the dead by the glory of the Father, so we also should walk in newness of life.

knowing this, that our old man has been crucified with him, that the body of sin might be annulled, that we should no longer serve sin.

For he that has died is justified from sin.

Now if we have died with Christ, we believe that we shall also live with him,

knowing that Christ having been raised up from among the dead dies no more: death has dominion over him no more.

For in that he has died, he has died to sin once for all; but in that he lives, he lives to God.

Know ye not that to whom ye yield yourselves bondmen for obedience, ye are bondmen to him whom ye obey, whether of sin unto death, or of obedience unto righteousness?

But thanks be to God, that ye were bondmen of sin, but have obeyed from the heart the form of teaching into which ye were instructed.

Are ye ignorant, brethren, (for I speak to those knowing law,) that law rules over a man as long as he lives?

So that, my brethren, ye also have been made dead to the law by the body of the Christ, to be to another, who has been raised up from among the dead, in order that we might bear fruit to God.

but now we are clear from the law, having died in that in which we were held, so that we should serve in newness of spirit, and not in oldness of letter.

So that the law indeed is holy, and the commandment holy, and just, and good.

Did then that which is good become death to me? Far be the thought. But sin, that it might appear sin, working death to me by that which is good; in order that sin by the commandment might become exceeding sinful.

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

For that which I do, I do not own: for not what I will, this I do; but what I hate, this I practise.

But if what I do not will, this I practise, I consent to the law that it is right.

Now then it is no longer I that do it, but the sin that dwells in me.

For I know that in me, that is, in my flesh, good does not dwell: for to will is there with me, but to do right I find not.

For I do not practise the good that I will; but the evil I do not will, that I do.

But if what I do not will, this I practise, it is no longer I that do it, but the sin that dwells in me.

I find then the law upon me who will to practise what is right, that with me evil is there.

O wretched man that I am! who shall deliver me out of this body of death?

For what the law could not do, in that it was weak through the flesh, God, having sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh,

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.

For they that are according to flesh mind the things of the flesh; and they that are according to Spirit, the things of the Spirit.

and they that are in flesh cannot please God.

But if the Spirit of him that has raised up Jesus from among the dead dwell in you, he that has raised up Christ from among the dead shall quicken your mortal bodies also on account of his Spirit which dwells in you.

The Spirit itself bears witness with our spirit, that we are children of God.

And if children, heirs also: heirs of God, and Christ's joint heirs; if indeed we suffer with him, that we may also be glorified with him.

For I reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed to us.

that the creature itself also shall be set free from the bondage of corruption into the liberty of the glory of the children of God.

For we know that the whole creation groans together and travails in pain together until now.

And not only that, but even we ourselves, who have the first-fruits of the Spirit, we also ourselves groan in ourselves, awaiting adoption, that is the redemption of our body.

But we do know that all things work together for good to those who love God, to those who are called according to purpose.

Because whom he has foreknown, he has also predestinated to be conformed to the image of his Son, so that he should be the firstborn among many brethren.

who is he that condemns? It is Christ who has died, but rather has been also raised up; who is also at the right hand of God; who also intercedes for us.

But in all these things we more than conquer through him that has loved us.

For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,

that I have great grief and uninterrupted pain in my heart,

That is, they that are the children of the flesh, these are not the children of God; but the children of the promise are reckoned as seed.

And not only that, but Rebecca having conceived by one, Isaac our father,

the children indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls),

So then it is not of him that wills, nor of him that runs, but of God that shews mercy.

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.

Aye, but thou, O man, who art thou that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus?

and that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory,

What then shall we say? That they of the nations, who did not follow after righteousness, have attained righteousness, but the righteousness that is on the principle of faith.

But Israel, pursuing after a law of righteousness, has not attained to that law.

according as it is written, Behold, I place in Zion a stone of stumbling and rock of offence: and he that believes on him shall not be ashamed.

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

For Christ is the end of law for righteousness to every one that believes.

But the righteousness of faith speaks thus: Do not say in thine heart, Who shall ascend to the heavens? that is, to bring Christ down;