on that Day when, as the good news I preach teaches, God through Christ Jesus judges what men have kept secret,

And art taking note of his will, and testing the things that differ - when receiving oral instruction out of the law,

Art persuaded, moreover, that, thou thyself, art - a guide of the blind, a light of them that are in darkness,

an informer of them which lack discretion, a teacher of the unlearned, which hast the example of that which ought to be known, and of the truth in the law.

Thou, therefore, that art teaching someone else, thyself, art thou not teaching? Thou that proclaimest - Do not steal! Art thou, stealing?

That sayest - Do not commit adultery! Art thou, committing adultery? That abhorrest sacrilege, Art thou, robbing temples?

That in law dost boast, Through the transgression of the law, art thou dishonouring God?

Why, it is owing to you that the name of God is maligned among the Gentiles, as scripture says!

It is true that circumcision is of use if you keep the law, but if you go against the law it is as if you had it not.

So, if an uncircumcised person [i.e., a Gentile] obeys [the rest of] the requirements of the law, will not the fact that he is not circumcised be considered [by God] as though he were?

Yea, the uncircumcision that is by nature, fulfilling the law, shall judge thee, who by the letter and circumcision transgressest the law.

For, not he who is one in appearance, is a Jew, nor is, that which is such in appearance in flesh, circumcision;

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

Much, every way: - First, indeed, that they were entrusted with the oracles of God.

And if some have no faith, will that make the faith of God without effect?

Far be it! But let, God, prove to be, true, albeit, every man, be false! Even as it is written - That thou mightest be declared righteous in thy words, and overcome when thou art in judgment.

Now if our wrongdoing serves to emphasize more clearly that God does what is right, what should we say about that? Is God being unjust for sending [His] wrath [on the world]? (I am raising a human objection).

Not at all! If that were so, how could He judge the world?

And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just.

What then? Are we any better? Not at all! For we have previously charged that both Jews and Gentiles are all under sin,

As has been written, That there is no just one, not one:

There is none that discerneth, There is none that seeketh out God:

All, have turned aside, together, have become useless, There is none that doeth kindness, not so much as one:

Now we know that whatsoever the law saith,

Now we know that, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God.

for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin.

Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets.

A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, -

There is no difference: For all have sinned, and lack the praise that is of valour before God:

Being declared righteous freely by his favour through the redemption that is in Christ Jesus: -

Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

In the forbearance of God, - with a view to a showing forth of his righteousness in the present season, that he might be righteous even when declaring righteous him that hath faith in Jesus.

So where has human boasting gone? It was completely shut out. On what principle? On that of doing something? No, but on the principle of faith.

For we reckon that a man is to be declared righteous by faith, apart from works of law.

Or can it be that God is the God only of the Jews? Is not he also the God of the Gentiles?

if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

do we then make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.

What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

This, that if 'Abraham was justified on the score of what he did,' he has something to be proud of. But not to be proud of before God.

Now, unto him that worketh, the reward is not reckoned by way of favour but by way of obligation,

Whereas, unto him that worketh not but believeth on him that declareth righteous the ungodly, his faith is reckoned as righteousness.

As David says that there is a blessing on the man to whose account God puts righteousness without works, saying,

Blessed is that man to whom the Lord imputeth not sin."

Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

And, a sign, he received namely of circumcision, a seal of the righteousness of the faith which he had while yet uncircumcised; to the end he might be father of all that believe during uncircumcision, to the end the same righteousness might be reckoned unto them, -

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

For, not through means of law, doth the promise belong unto Abraham or unto his seed, - that he should be heir of thee world; but, through a righteousness by faith.

For if they that are of the law are heirs, faith is made void, and the promise is made of none effect:

For this cause, it is by faith, in order that it may be by way of favour, so that the promise is firm unto all the seed, - not unto that by the law only, but unto that also which is such by the faith of Abraham; who is father of us all, -

Even as it is written - Father of many nations, have I appointed thee: before him whom he believed - God, who causeth the dead to live, and calleth the things that are not as things that are: -

Who, past hope, upon hope believed, so that he became father of many nations, - according to what had been said - So shall be thy seed; -

And he fainted not in the faith, nor yet considered his own body, which was now dead, even when he was almost a hundred years old: neither yet that Sara was past childbearing.

Yet he looked for the promise of God [to be fulfilled] and did not waver, doubting [that it would happen], but his faith strengthened him. He honored God

And being fully persuaded (that), - what he hath promised, able is he also to perform:

That was why it was credited to him as uprightness.

Now it was not written for his sake alone that it was reckoned unto him,

But for our sakes also - unto whom it is to be reckoned, - even unto them that believe upon him who raised Jesus our Lord from among the dead:

Who was put to death for our evil-doing, and came to life again so that we might have righteousness.

Because therefore that we are justified by faith we are at peace with God through our Lord Jesus Christ:

who has given us access by faith to that degree of favour, we are in, by which we triumph in the hopes of divine glory.

And, not only so, but let us boast also in our tribulations; knowing that, our tribulation, worketh out endurance.

knowing that tribulation worketh patience, And patience experience, and experience hope;

And, our hope, putteth not to shame. Because, the love of God, hath been poured out in our hearts, through the Holy Spirit that hath been given unto us:

Seeing that, Christ, we being weak as yet, seasonably, in behalf of such as were ungodly, died.

Now it is hard for anyone to give his life even for an upright man, though it might be that for a good man someone would give his life.

But God commendeth his own love unto us in that - we as yet being sinners, Christ in our behalf died.

So if we have already been brought into right standing with God by Christ's death, it is much more certain that by Him we shall be saved from God's wrath.

For if while we were God's enemies, we were reconciled to Him through the death of His Son, it is much more certain that since we have been reconciled we shall finally be saved through His new life.

And not only that, but we also rejoice in God through our Lord Jesus Christ. We have now received this reconciliation through Him.

For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; -

Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind.

And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness.

Since by the one man’s trespass, death reigned through that one man, how much more will those who receive the overflow of grace and the gift of righteousness reign in life through the one man, Jesus Christ.

Likewise, then, as by the sin of one, condemnation came on all men: even so, by the justifying of one cometh the righteousness that bringeth life, upon all men.

For just as by that man's disobedience the whole race of men were constituted sinners, so by this One's obedience the whole race of men may be brought into right standing with God.

Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded:

In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.

What then shall we say? are we still to continue in sin that favour may abound?

God forbid. How shall we, that are dead to sin, live any longer therein?

Or know ye not that, we, as many as were immersed into Christ Jesus, into his death were immersed?

We were, therefore, buried together with him through our immersion into his death, in order that - just as Christ was raised from among the dead through the glory of the Father, so, we also, in newness of life should walk.

For, if we have come to be grown together in the likeness of his death, certainly, in that of his resurrection also, shall we be.

Of this taking note - that, our old man, was crucified together with him in order that the sinful body might be made powerless, that we should, no longer, be in servitude to sin;

For, he that hath died, hath become righteously acquitted from his sin.

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

Knowing that, Christ having been raised from among the dead, no more dieth, - death, over him, no more, hath lordship, -

For, in that he died, unto sin, died he once for all, but, in that he liveth, he liveth unto God.

Likewise, imagine ye also, that ye are dead concerning sin: but are alive unto God through Jesus Christ our Lord.

Let not sin, therefore, reign in your death-doomed body, that ye should be obedient to its covetings;

Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Know ye not that, unto whom ye are presenting yourselves as servants for obedience, servants ye are unto him unto whom ye are obedient, whether of sin unto death or of obedience unto righteousness?

But thanks be unto God, that - whereas ye were servants of sin, ye became obedient out of the heart unto the mould of teaching into which ye were delivered;

I will speak grossly because of the infirmity of your flesh. As ye have given your members servants to uncleanness and to iniquity, from iniquity unto iniquity: even so now give your members servants unto righteousness, that ye may be sanctified.

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

But now are ye delivered from sin, and made the servants of God, and have your fruit that ye should be sanctified; and the end: everlasting life.

Or are ye ignorant, brethren, - for unto them that understand the law am I speaking, that, the law, hath lordship over a men as long as he liveth?

For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband.

Hence then, her husband being alive, an adulteress, shall she be called - if she become another man's, but, if the husband have died, she is free from the law; so that she is not an adulteress, though she become another man's.

So, then, my brethren, ye also, were made dead unto the law through the body of the Christ, to the end ye might become another's - his who from among the dead was raised, in order that we might bring forth fruit unto God.