To all that are at Rome, beloved of God, called saints, grace unto you, and peace from God our Father, and the Lord Jesus Christ.

always in my prayers entreating that haply now at last I may have a prosperous journey by the will of God, to come to you.

For I long to see you, that I may impart unto you some spiritual gift, in order that you may be established;

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

But I would not that ye should be unacquainted, brethren, that oftentimes I have been purposing to come to you (and have been prevented until now), that I might have some fruit among you also, even as among the other Gentile nations.

So, as far as is in my power, I am desirous to preach the Gospel to you that are at Rome also.

Because that which is capable of being known relative to God, is evident among them; for God hath manifested it to them.

For from the creation of the world his invisible perfections, discoverable in the works that are made, are clearly seen, even his eternal power and deity; so that they are inexcusable:

For this cause God gave them up to dishonourable passions. For even their women did change the natural use into that which was contrary to nature;

who, though they know the righteous judgment of God, that they who live in such practices are worthy of death, not only do the same, but also find pleasure in the company of those who live in these practices.

THEREFORE thou art inexcusable, O man, even every one that judgeth: for in the very thing wherein thou judgest another, thou condemnest thyself; for thou that judgest art living in the practices of the same things.

But we know that the judgment of God is according to truth, against those who practise such things.

For thinkest thou this, O man, that judgest those who do such things, and doest the same, that thou shalt escape the judgment of God?

Or despisest thou the riches of his kindness and patience and long-suffering, ignorant that this goodness of God is leading thee to repentance?

tribulation and anguish upon every soul of man that doeth wickedness, of the Jew first, and also of the Greek.

But glory and honour and peace be to every man who doeth that which is good, to the Jew first and also to the Greek:

and knowest the will of God, and bringest to the test the things that are different, 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 therefore who teachest another, dost thou not teach thyself? thou that proclaimest aloud that a man should not steal, dost thou steal?

thou that sayest, Do not commit adultery, dost thou commit adultery? thou that holdest idols in abomination, dost thou commit sacrilege?

For not he who is outwardly such, is the Jew; neither is that which is outward in the flesh, circumcision.

Much in every view: the principal one indeed is, that the oracles of God were entrusted to them.

God forbid: but let God be true, though every man were a liar; as it is written, "That thou mayest be acknowledged just in thy sayings, and overcome when thou art judged."

And why not admit, (as we are falsely reported of; and as some affirm we say,) That we should do evil things, that good may come? whose condemnation is just.

What then? have we pre-eminence? Not at all: for we have before proved that both the Jews and Greeks are all under sin;

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

All are turned aside together, they are become worthless; there is none that doeth good, there is not even one.

Now we know that whatsoever things the law saith, it speaks to those who are under the law: that every mouth might be sealed up, and all the world become criminal before God.

the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:

for a demonstration of his justice at this present time: that he might be just, though justifying him who is of the faith of Jesus.

We conclude therefore that by faith a man is justified, without works of law.

WHAT then shall we say that Abraham our father hath obtained by the flesh?

Now to him that worketh, the reward is not brought to account as a favour, but as a debt.

As David also describeth the blessedness of that man, to whom God imputeth righteousness without works,

This blessedness then, [is it] for the circumcision, or for the uncircumcision also? for we say that faith was imputed to Abraham for righteousness.

And he received the sign of circumcision, as a seal of the righteousness of the faith which he had when uncircumcised: that he might be the father of all those who believe, though uncircumcised; that to them also the righteousness might be imputed:

For not by the law [came] the promise to Abraham and his seed, that he should be heir of the world, but by the righteousness of faith.

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

(as it is written "that I have constituted thee father of many nations,") before God, in whom he trusted, who quickeneth the dead, and calleth things that are not as if existing.

Who contrary to hope, in hope believed, that he should be the father of many nations, according to what was said, "So shall thy seed be."

and enjoyed the fullest assurance, that what he had promised, he was able also to perform.

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

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

But God commendeth his own love towards us, that, though we were yet sinners, Christ died in our stead.

But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come.

But not as the transgression, so also [is] the gift. For if by the transgression of one the many became dead, much more the grace of God, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many.

For if by the offence of one, death reigned by that one; much more they who receive the abundance of grace, and of the gift of righteousness, shall reign in life by one, Christ Jesus.

But the law was introduced, that the offence might be more abundant. But where sin had abounded, there hath grace abounded more exceedingly:

that as sin had reigned by death, even so might grace reign through righteousness unto life eternal by Jesus Christ our Lord.

THAT then shall we say? Shall we abide in sin, that grace may abound?

Do ye not know, that as many as have been baptised into Christ Jesus have been baptised into his death?

We have been buried therefore with him by baptism into death: that as Christ was raised from the dead by the glory of the Father, so also we should walk in newness of life.

knowing this, that our old man hath been crucified with him, that the body of sin might be abolished, that we should no longer be slaves to sin.

For he that is dead is discharged from sin.

But if we have been dead with Christ, we believe that we shall also live with him:

knowing that Christ being raised from the dead dieth no more; death over him hath no more dominion.

For in that he died, for sin he died once: but in that he liveth, he liveth to God.

Let not therefore sin reign in your mortal body, that you should obey it in the passions thereof.

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

But thanks be to God, that though ye were the servants of sin, ye have obeyed from the heart the model of doctrine into which ye were delivered.

ARE you unacquainted, brethren, (for I am speaking to those who know the law,) that the law exercises dominion over a person for as long time as he liveth?

For the woman who is subject to a husband, is bound by the law to that husband during his life; but if the husband be dead, she is discharged from that husband.

She shall therefore certainly be counted an adulteress, if, her husband being alive, she be for another man: but if her husband is dead, she is free from the law; so that she shall be no adulteress, though married to another husband.

Wherefore, my brethren, ye also have become dead to the law through the body of Christ; that ye might be for another, who was raised from the dead, that we might bring forth fruit for God.

But now we have been discharged from the law, that being dead by which we were held fast; that we should serve in renovation of spirit, and not in the antiquity of the letter.

Did then that which is good become fatal to me? God forbid. But sin, that it might appear sin by that which was good [in itself], was the cause of death to me; that sin through the commandment might become transcendantly sinful.

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

For that which I am doing I approve not: for not the thing which I wish, that do I practise; but the very thing I hate, that I do.

But if what I would not, that I do, I concur with the law that it is excellent.

For I know that there dwelleth not in me (that is, in my flesh) any good thing: for to will is present with me; but how to perform that which is good I find not.

For I do not the good which I wish: but the evil which I would not, that I do.

If then I do that which I would not, it is no more I that do it, but sin that dwelleth in me.

I find then a law, that, when I wish to do good, evil is presented to me.

For that which was impossible by the law, inasmuch as it was impotent through the flesh, God having sent his own Son in the likeness of sinful flesh, and for sin, condemned sin in that flesh:

that the righteousness of the law might be fulfilled by us, who walk not after the flesh, but after the Spirit.

The same spirit beareth witness with our spirit, that we are the children of God.

But if children, then heirs; heirs indeed of God, and joint-heirs with Christ; if so be we suffer with him, that we may also together with him be glorified.

For I reckon that the sufferings of the present moment are not worthy to be placed against the future glory that shall be revealed to us.

in hope that the same creation shall be emancipated from the bondage of corruption into the glorious liberty of the children of God.

For we know that the whole creation groaneth together and travaileth in birth to this moment.

For by hope we have been saved: now hope seen is not hope; for that which any man seeth how doth he yet hope for?

Now he that trieth the hearts knoweth what is the mind of the Spirit, for he maketh intercession for the saints according to God's will.

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

For whom he foreknew, he predestinated also to a conformity with the image of his Son, that he might be the first-begotten among many brethren.

Who is he that condemneth? Christ? He died, yea, rather, also is risen again, who is even at the right hand of God, who also maketh intercession for us.

As it is written, "That for thy sake we have been put to death the whole day long; we have been reckoned indeed as sheep for slaughter."

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

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

that great is my sorrow and unceasing the anguish in my heart.

For could I myself wish that an anathema should be from Christ upon my brethren, my kinsmen according to the flesh?

Now it is not supposable that the word of God hath failed. For these are not all Israel, who are of Israel:

That is, not the children of the flesh, these are the children of God: but the children of the promise are accounted for the seed.

For the word of promise is this, At that time will I come, and Sarah shall have a son.

(though the children were not yet born, nor had done any thing good or evil, that according to the election of God the purpose might abide, not from works, but from him who called;)

it was said unto her, "That the elder shall be servant to the younger."

Well then, it is not of him that willeth, nor of him that runneth, but of God who sheweth mercy.

For the scripture saith to Pharaoh, "That for this very end have I raised thee up, that I might display in thee my power, and that my name may be proclaimed in all the earth."

Nay but, O man, who art thou that disputest against God? Shall the thing fashioned say to him that fashioned it, Why hast thou made me thus?

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

What then shall we say? That the Gentiles, who pursued not after righteousness, have attained unto righteousness, even the righteousness which is by faith.