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

For God is my witness, whom I serve in my spirit in the glad tidings of his Son, how unceasingly I make mention of 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.

I am a debtor both to Greeks and barbarians, both to wise and unintelligent:

so, as far as depends on me, am I ready to announce the glad tidings to you also who are in Rome.

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 righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, But the just shall live by faith.

For there is revealed wrath of God from heaven upon all impiety, and unrighteousness of men holding the truth in unrighteousness.

Because what is known of God is manifest among them, for God has manifested it to them,

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.

Because, knowing God, they glorified him not as God, neither were thankful; but fell into folly in their thoughts, and their heart without understanding was darkened:

professing themselves to be wise, they became fools,

who changed the truth of God into falsehood, and honoured and served the creature more than him who had created it, who is blessed for ever. Amen.

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

and in like manner the males also, leaving the natural use of the female, were inflamed in their lust towards one another; males with males working shame, and receiving in themselves the recompense of their error which was fit.

And according as they did not think good to have God in their knowledge, God gave them up to a reprobate mind to practise unseemly things;

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

for there is no acceptance of persons with God.

For as many as have sinned without law shall perish also without law; and as many as have sinned under law shall be judged by law,

For the name of God is blasphemed on your account among the nations, according as it is written.

For circumcision indeed profits if thou keep the law; but if thou be a law-transgressor, thy circumcision is become uncircumcision.

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

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

What then is the superiority of the Jew? or what the profit of circumcision?

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.

But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.

For if the truth of God, in my lie, has more abounded to his glory, why yet am I also judged as a sinner?

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.

What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:

according as it is written, There is not a righteous man, not even one;

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:

their throat is an open sepulchre; with their tongues they have used deceit; asps' poison is under their lips:

whose mouth is full of cursing and bitterness;

there is no fear of God before their eyes.

Wherefore by works of law no flesh shall be justified before him; for by law is knowledge of sin.

But now without law righteousness of God is manifested, borne witness to by the law and the prophets;

righteousness of God by faith of Jesus Christ towards all,and upon all those who believe: for there is no difference;

being justified freely by his grace through the redemption which is in Christ Jesus;

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.

Where then is boasting? It has been excluded. By what law? of works? Nay, but by law of faith;

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

Is God the God of Jews only? is he not of the nations also? Yea, of nations also:

since indeed it is one God who shall justify the circumcision on the principle of faith, and uncircumcision by faith.

for what does the scripture say? And Abraham believed God, and it was reckoned to him as righteousness.

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

but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness.

Even as David also declares the blessedness of the man to whom God reckons righteousness without works:

Blessed they whose lawlessnesses have been forgiven, and whose sins have been covered:

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 if they which are of law be heirs, faith is made vain, and the promise made of no effect.

For law works wrath; but where no law is neither is there transgression.

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,

(according as it is written, I have made thee father of many nations,) before the God whom he believed, who quickens the dead, and calls the things which be not as being;

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

wherefore also it was reckoned to him as righteousness.

and hope does not make ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit which has been given to us:

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

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:

(for until law sin was in the world; but sin is not put to account when there is no law;

but death reigned from Adam until Moses, even upon those who had not sinned in the likeness of Adam's transgression, who is the figure of him to come.

But shall not the act of favour be as the offence? For if by the offence of one the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man Jesus Christ, abounded unto the many.

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.

so then as it was by one offence towards all men to condemnation, so by one righteousness towards all men for justification of life.

For as indeed by the disobedience of the one man the many have been constituted sinners, so also by the obedience of the one the many will be constituted righteous.

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.

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.

For he that has died is justified from sin.

Neither yield your members instruments of unrighteousness to sin, but yield yourselves to God as alive from among the dead, and your members instruments of righteousness to God.

I speak humanly on account of the weakness of your flesh. For even as ye have yielded your members in bondage to uncleanness and to lawlessness unto lawlessness, so now yield your members in bondage to righteousness unto holiness.

What fruit therefore had ye then in the things of which ye are now ashamed? for the end of them is death.

For the wages of sin is death; but the act of favour of God, eternal life in Christ Jesus our Lord.

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

For the married woman is bound by law to her husband so long as he is alive; but if the husband should die, she is clear from the law of the husband:

so then, the husband being alive, she shall be called an adulteress if she be to another man; but if the husband should die, she is free from the law, so as not to be an adulteress, though she be to another man.

What shall we say then? is the law sin? Far be the thought. But I had not known sin, unless by law: for I had not had conscience also of lust unless the law had said, Thou shalt not lust;

And the commandment, which was for life, was found, as to me, itself to be unto death:

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.

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.

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.

There is then now no condemnation to those in Christ Jesus.

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 the mind of the flesh is death; but the mind of the Spirit life and peace.

Because the mind of the flesh is enmity against God: for it is not subject to the law of God; for neither indeed can it be:

But ye are not in flesh but in Spirit, if indeed God's Spirit dwell in you; but if any one has not the Spirit of Christ he is not of him:

but if Christ be in you, the body is dead on account of sin, but the Spirit life on account of righteousness.

for as many as are led by the Spirit of God, these are sons of God.

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.

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.

For we have been saved in hope; but hope seen is not hope; for what any one sees, why does he also hope?

And in like manner the Spirit joins also its help to our weakness; for we do not know what we should pray for as is fitting, but the Spirit itself makes intercession with groanings which cannot be uttered.

But he who searches the hearts knows what is the mind of the Spirit, because he intercedes for saints according to God.