But after thy obdurate and impenitent heart treasurest up for thyself wrath at the day of wrath and revelation of the righteous judgment of God,

But to those who are of a contentious spirit, and do not obey the truth, but obey unrighteousness, indignation, and wrath;

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:

for the hearers of the law are not righteous before God, but the doers of the law shall be counted righteous;

For circumcision indeed is advantageous, if thou practise the law: but if thou art a transgressor of the law, thy circumcision becomes uncircumcision,

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

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."

But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unrighteous in inflicting wrath? (I speak humanly).

But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets;

Where then is boasting? It is excluded. By what law? of works? No: but by the law of faith.

Do we then abolish the law through faith? God forbid: but on the contrary, we give the law stability.

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

But to him who doth not work, but believeth in him who justifieth the ungodly, his faith is reckoned in account for righteousness.

How then was it imputed to him? when circumcised, or while uncircumcised? Not when circumcised, but whilst uncircumcised.

and the father of circumcision, not to those who are of the circumcision merely, but who also tread in the steps of the faith of our father Abraham, which he exercised while uncircumcised.

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,

for he disputed not against the promise of God with unbelief; but was mighty in faith, giving glory to God;

but also for our sakes, to whom it will be imputed, if we believe in him who raised up Jesus our Lord from the dead;

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.

And not so only, but we exult in God through our Lord Jesus Christ, through whom already we have received reconciliation.

For until the law sin was in the world: but sin is not imputed if there be no law.

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.

And the gift [is] not as for one who sinned: for the judgment indeed [came] by one to condemnation, but the free gift [leads] to justification from many offences.

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

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

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

So also do ye account yourselves dead indeed to sin, but living unto God in Christ Jesus our Lord.

Neither present your members as weapons of unrighteousness for sin: but present yourselves to God, as alive from the dead, and your members as weapons of righteousness for God.

For sin shall not hold dominion over you: for ye are not under the law, but under grace.

What then? shall we sin, because we are not under the law, but under grace? God forbid.

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.

But now being set at liberty from sin, and become servants to God, ye have your fruit unto holiness, and at the end life eternal.

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

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.

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.

What then shall we say? Is the law sin? God forbid. Yea, I had not known sin, but by the law: for I had not even known concupiscence, unless the law had said, Thou shalt not covet.

But sin, seizing the opportunity by the law, wrought in me all concupiscence. For without the law sin is dead.

For though I lived without the law formerly; yet when the commandment came, sin revived, but I died.

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.

Now then no more I do this, but sin dwelling in me.

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.

but I see another law in my members, militating against the law in my mind, and making me captive to the law of sin which is in my members.

I give thanks to God through Jesus Christ our Lord. Well then, I myself with my mind am servant to the law of God; but in my flesh to the law of sin.

THERE is therefore now no condemnation to those who are in Christ Jesus, who walk not after the flesh, but after the Spirit.

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

For they who are after the flesh, mind the things of the flesh; but they who are after the Spirit, the things of the Spirit.

For to be carnally minded is death; but to be spiritually minded is life and peace.

But ye are not in the flesh, but in the Spirit, if indeed the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is not his.

But if Christ be in you, the body indeed is dead on account of sin; but the Spirit is alive through righteousness.

But if the Spirit of him who hath raised up Jesus from the dead dwell in you, he who raised Christ from the dead shall also quicken your mortal bodies by his indwelling Spirit in you.

For if ye live after the flesh, ye are ready to die: but if by the Spirit ye mortify the deeds of the body, ye shall live.

For ye have not received a spirit of bondage again unto fear; but ye have received a Spirit of adoption, by which we cry, Abba, Father.

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 the creation was made subject to vanity, not voluntarily, but by him who made it subject,

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

But if we hope for what we see not, we with patience expect it.

In like manner also the Spirit affords assistance to our infirmities: for even this, what we should pray for as we ought, we know not: but the same Spirit more abundantly maketh intercession for us with groanings unutterable.

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.

But whom he predestinated, those also he called: and whom he called, those also he justified: but whom he justified, those also he glorified.

He who even spared not his own Son, but freely delivered him up for us all, how shall he not also, together with him, freely give us all things?

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

nor, because they are the seed of Abraham, are they all children: but, in Isaac shall thy seed be called.

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.

And not only so; but when Rebecca also had conception by one, even Isaac our father;

(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;)

As it is written, "Jacob have I loved, but Esau have I hated."

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

Well then, he hath mercy on whom he will, but whom he will he hardeneth.

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?

But what if God, willing to display his wrath, and to make known what is possible with him, hath borne with much long-suffering the vessels of wrath fitted for perdition:

even us, whom he hath called, not only out of the Jews, but out of the Gentiles?

But Isaiah crieth concerning Israel, "Though the number of the sons of Israel be as the sand of the sea, a remnant shall be saved:

But Israel, pursuing after the law of righteousness, hath not come up to the law of righteousness.

And why? Because they sought it not by faith, but as by the works of the law. For they stumbled against that stone of stumbling;

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

But the righteousness that is by faith speaketh thus, "Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:)

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

How then shall they call upon him in whom they have not believed? and how shall they believe on him of whom they have not heard? but how shall they hear without a preacher?

But they have not all obeyed the gospel. For Isaiah saith, "Lord, who hath believed our report?"

Faith then cometh by report, but the report by the word of God.

But I say, Have they not heard? Yea verily, "the sound of their voice is gone forth into all the earth, and their words unto the ends of the world."

But I say, Did not Israel know? Moses first saith, "I will excite your jealousy by what is no nation, and by an ignorant people will I provoke you to wrath."

But Isaiah is very bold, and saith, "I have been found by those who sought me not; I have become manifest to those who inquired not after me."

But unto Israel he saith, "All the day long have I stretched out my hands unto a people disobedient and contradicting."

But what saith the oracle of God to him? "I have left to myself seven thousand men who have not bowed the knee to Baal."

But if by grace, it is no more by works: otherwise grace is no more grace. But if by works, it is no more grace: otherwise work is no more work.

What then is the result? Israel hath not obtained that which it seeketh; but the election hath obtained it, and the rest were blinded,

I say then, Have they stumbled so as to fall? God forbid: but by their stumbling salvation is come to the Gentiles, to provoke them to jealousy.

For if the rejection of them is the reconciliation of the world, what shall their recovery be, but life from the dead?

But if some of the branches have been broken off, and thou though a wild olive hast been grafted in among them, and become a partaker of the root and fatness of the olive tree;

boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.