For I long to see you, in order that I may impart unto you a certain spiritual grace, that you may be established;

But I do not wish you to be ignorant, brethren, that frequently I purposed to come to you, and was hindered hitherto, in order that I may have some fruit among you, as well as also among other Gentiles.

For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

because that which is known of God is manifest in them; for God has revealed it to them:

for the invisible things of Him from the creation of the world are seen, being known by the things which are made, even His eternal power and divinity; so that they are without excuse:

Saying that they were wise, they became fools,

On account of this God gave them up to the lusts of dishonor: for indeed their women changed the natural use to that which is against nature:

who, knowing the rightfulness of God, that those who do such things are worthy of death, not only do the same, but they even delight in those who are doing them.

For we know that the judgment of God according to truth is against those doing such things.

But do you consider this, O man, judging those doing such things, and doing the same, that you shall escape the judgment of God?

Do you look with contempt upon the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God is leading you to repentance?

Tribulation and anguish upon every soul of man that is working out evil, both the Jew first, and the Greek;

and persuade yourself that you are a guide of the blind, a light of those who are in darkness, an instructor of the ignorant,

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 who is one outwardly; neither is circumcision that which is outwardly in the flesh.

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

it could not be so: but let God be true, and every man a liar; as indeed it has been written, In order that you may be justified in your words, and shall prevail, in your judgment.

are we not indeed thus traduced, and as some say we speak, that, Let us do evil in order that good may come? whose condemnation is just.

Then what? are we the better? By no means: for we have proven already that both Jews and Greeks are all under sin;

But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God.

in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who is of the faith of Jesus.

For we conclude that a man is justified by faith without works of law.

Then what shall we say that Abraham, our father according to the flesh, has found?

But to him that worketh, the reward is not reckoned according to grace, but according to debt;

but to him that worketh not, but believeth on Him who justifies the ungodly, his faith is reckoned for righteousness.

Then does this blessedness come on the circumcision, or on the uncircumcision? for we say That faith was imputed to Abraham for righteousness.

And he received the sign of circumcision, and the seal of the righteousness of the faith which he had in uncircumcision: that he should be the father of all who believed, through uncircumcision; and righteousness should be imputed to them;

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

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

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

as it has been written, That I have constituted thee the father of many nations, before God whom he believed, who quickens the dead, and calls things which are not as really existing:

who against hope confided in hope, that he should be the father of many nations, according to that which had been spoken, So shall thy seed be:

and being fully assured, that whatsoever he has promised, he is able also to perform.

And it was not written on account of him alone, that it was imputed to him;

And not only so, but let us also rejoice in tribulation; knowing that tribulation works out endurance;

Therefore, as by one man sin came into the world, and death by sin; and thus death came upon all men, in that all sinned;

But the law came, that the transgression might abound; but where sin did abound, there did grace superabound:

in order that as sin reigned through death, so may grace reign also through righteousness unto eternal life through Jesus Christ our Lord.

Then what shall we say? must we abide in sin, in order that grace may abound?

Whether do you not know, that so many of us as were baptized unto Jesus Christ were baptized into His death?

Therefore we were buried with him by baptism into death: in order that as Christ was raised from the dead by the glory of the Father, so must we also walk in newness of life.

knowing this, that our old man is crucified along with him, in order that the body of sin may be destroyed, that we may no longer serve sin;

But if we died along with Christ, we believe that we will also live with him:

knowing that Christ having risen from the dead dies no more; death no longer has dominion over him.

For the death that he died, he died unto sin once: but the life that he lives, he lives unto God.

Let not sin therefore reign in your mortal body that you should obey the lusts of it:

Do you not know, that to whom you present yourselves servants unto obedience, ye are servants to whom you obey; whether of sin unto death, or obedience unto righteousness?

But thanks be unto God, that whereas ye were servants of sin, but you have obeyed from the heart the type of teaching into which ye were delivered:

What fruit then had you at that time in those things in which you are now ashamed? for the end of these things is death.

So, my brethren, ye are dead to the law through the body of Christ, that ye should be married to another, to him who is risen from the dead, in order that we may bring forth fruit unto God.

But now we have been made free from the law, being dead in that in which we were held; so that we serve in the newness of the spirit, and not in the oldness of the letter.

Then did that which is good become death to me? it could not be so: but sin, that it may appear sin, through the good was working out death to me, in order that sin may be exceedingly sinful through the commandment.

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

For that which I do, I know not: for I do that which I do not will; but I do that which I hate.

But if I do that which I do not will, I consent to the law that it is beautiful;

but now it is no more I that do it, but sin dwelling in me.

For I know that in me, that is, in my carnal mind, there dwells no good thing. For to will is present with me, but to do that which is beautiful is not:

for the good which I will I do not; but the evil which I do not will, that I do.

If I do that which I do not will, it is no longer I that do it, but sin dwelling in me.

Then I find a law, that, to me wishing to do that which is beautiful, that the evil is present with me:

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

in order that the righteousness of the law may be fulfilled in us, who walk not according to depravity, but according to the spirit.

The Spirit Himself witnesses along with our spirit, that we are the children of God.

And if children, indeed heirs; truly heirs of God, and joint heirs with Christ; if we suffer together, in order that we may also be glorified together.

For I reckon that the sufferings of these present times are not worthy to be compared to the glory which is about to be revealed in us.

For we know that all creation groans together and travails together until now;

For we are saved by hope: but hope which is seen is not hope: for why does any one indeed hope for that which he sees?

But if we hope for that which we do not see, we wait for it with patience.

but he that searches the hearts knows what is the mind of the Spirit, because he makes intercession towards God in behalf of the saints.

But we know that all things work together for good to them that love God, to them that are called according to his purpose.

Because whom he did foreknow, he did also predestinate to be conformed to the image of his Son, in order that he might be the firstborn among many brethren:

It is God who justifies: who is he that condemns? It is Christ who died, and rather who is risen, who is on the right hand of God, who indeed is interceding in our behalf.

As has been written, that We are killed all day for thy sake; we are counted as sheep of the slaughter.

But in all these we are more than conquerors through him that loved us.

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

that there is great sorrow to me and incessant grief to my heart.

For I would pray, that I myself might be an offering from Christ; in behalf of my brethren, my kindred according to the flesh:

But not as that the word of God has been a failure. For these are not all Israel who are of Israel;

that is the children of the flesh the same are not the children of God; but the children of the promise are counted for the seed.

for the children not having been born, neither having done anything good or evil, in order that the purpose of God might stand according to election not of works, but of him that calleth,

Then it is not of him that willeth, nor him that runneth, but of God who shows mercy.

For the scripture says to Pharaoh, For this very thing have I raised you up, that I may show forth my power in you, and that my name may be proclaimed in all the earth.

O man, who art thou that repliest against God? Whether shall the thing formed say to him that formed it. Why did you make me thus?

and in order that he might make known the riches of his glory on the vessels of mercy, which he before prepared unto glory?

Then what shall we say? That the Gentiles, not pursuing righteousness, received righteousness, and the righteousness which is from faith:

as has been written, Behold, I lay in Zion a stone of stumbling and a rock of offence: and he that believeth on him shall not be ashamed.

For I testify to them, that they have a zeal of God, but not according to perfect knowledge;

For Moses describes the righteousness which is of the law, that the man having done this shall live in it.

But the righteousness of faith speaks thus, Say not in thy heart, Who shall ascend up into heaven? that is, to bring Christ down:

or, Who shall descend into the abyss? that is, to bring him up from the dead.

But what says it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach.

That if you may confess with your mouth the Lord Jesus, and may believe with your heart that God raised him from the dead, you shall be saved:

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

But I say, Whether does not Israel know? Moses first says, I will provoke you to jealousy with that which is no nation, and with a nation void of understanding I will anger you.

and if by grace, it is not at all by works: since in that case grace is no more grace.

What then? Israel did not attain that which he was seeking, but the election obtained it, and the rest were hardened:

as has been written, God has given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day.

and let their eyes be darkened, that they may not see, and bow down their back always.

Then I say; Whether did they stumble that they may fall? it could not be so: but by their fall, salvation came to the Gentiles, in order to provoke them to jealousy.

Then you will say, The branches were broken off, that I may be grafted in.