for when we were in the flesh, the passions of the sins, that are through the law, were working in our members, to bear fruit to the death;

But, now, we have received full release from the law, by dying in that wherein we used to be held fast, so that we should be doing service - in newness of spirit and not in obsoleteness of letter.

Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet."

Sin found its rallying point in that command and stirred within me every sort of evil desire, for without law, sin is lifeless.

and I died. The commandment that was meant for life resulted in death for me.

For sin found its rallying point in that command and through it deceived me and killed me.

So that, the law, indeed, is holy, and the commandment, holy, and righteous and good.

Did, then, that which is good, unto me become death? Far be it! But it was sin, that it might appear sin, through that which was good unto me working out death, in order that, exceeding sinful, might sin become through the commandment.

For we know that, the law, is spiritual, - I, however, am a creature of flesh, sold under sin;

For, that which I am working out, I do not approve, - for not, what I wish, the same I practise, but, what I hate, the same I do:

Now, if what I wish not the same I do, I consent unto the law that it is right.

Now, however, no longer am, I, working it out, but the, sin, that dwelleth in me:

I know, in fact, that there dwelleth not in me, that is, in my flesh, anything good; for, the wishing, lieth near me, but, the working out of what is right, not!

For not, the good that I wish, I do, but, the evil that I do not wish, the same I practise.

Now, if what I wish not, the same, I do, no longer am, I, working it out, but the, sin, that dwelleth in me.

Hence, I find the law, to me who wish to be doing the right, that, unto me, the wrong lieth near:

and I behold another law in my members, warring against the law of my mind, and bringing me into captivity to the law of the sin that is in my members.

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

Thank God [that I can be rescued] through [the power of] Jesus Christ our Lord. So then, I personally [try to] serve God's law with my mind, but [all too often] I serve the law of sin with my flesh [i.e., submitting in weakness to my human desires].

There is therefore now no condemnation to them that are in Christ Jesus.

For the law of the spirit, that bringeth life through Jesus Christ, hath delivered me from the law of sin, and death:

For, what was impossible by the law in that it was weak through the flesh, God, by sending his own Son in the likeness of sinful flesh and concerning sin, condemned sin in the flesh,

In order that, the righteous requirement of the law, might be fulfilled in us - who, not according to flesh, do walk, but according to spirit;

For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

Now the mind of the flesh is death [both now and forever—because it pursues sin]; but the mind of the Spirit is life and peace [the spiritual well-being that comes from walking with God—both now and forever];

because that the fleshly mind is enmity against God: For it is not obedient to the law of God, neither can be.

So then they that are in the flesh cannot please God.

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

If Christ lives in you, though your [natural] body is dead because of sin, your spirit is alive because of righteousness [which He provides].

If, moreover, the Spirit of him that raised Jesus from among the dead dwelleth in you, he that raised from among the dead Christ Jesus, shall make alive evenyour death-doomed bodies, through means of his indwelling Spirit within you.

Hence, then, brethren - debtors, we are, not unto the flesh, that, according to flesh, we should live, -

for the spirit you have received is not servile to keep you still in fear; but it is the spirit of adoption, whereby we cry Abba, that is, father.

The Spirit itself, beareth witness together with our spirit that we are children of God;

And, if children, heirs also - heirs, indeed, of God, but co-heirs with Christ, - if, at least, we are suffering together, in order that we may also be glorified together.

For I reckon that unworthy are the sufferings of the present season to be compared with the glory about to be revealed towards us;

mankind impatiently desire that the divine being would display himself to his creatures,

For, unto vanity, hath creation been made subject - not by choice, but by reason of him that made it subject, in hope

That, creation itself also, shall be freed - from the bondage of the decay into the freedom of the glory of the sons of God;

For we know that, all creation, is sighing together, and travailing-in-birth-throes together until the present, -

And not only that, but we ourselves who have the Spirit as the firstfruits—we also groan within ourselves, eagerly waiting for adoption, the redemption of our bodies.

For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

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

And in the same way, the Holy Spirit helps [us in] our weakness; for we do not know what we ought to pray for [Note: Some translators understand this as "how to pray"]. But the Holy Spirit goes to God on our behalf with groanings [in our hearts] that are not expressed [in words].

And, he that searcheth the hearts, knoweth what is preferred by the Spirit - that, according to God, he maketh intercession in behalf of saints;

We know, further, that, unto them who love God, God causeth all things to work together for good, - unto them who, according to purpose, are such as he hath called;

For, whom he fore-approved, he also fore-appointed to be conformed unto the image of his Son, that he might be firstborn among many brethren, -

And [that class of] persons whom God [so] predetermined, He also called [through the Gospel. See II Thess. 2:14]. And those He called, He also made right with Himself. And those He made right with Himself, He also [determined to be] honored [i.e., in the future life].

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

Who shall lay any thing to the charge of God's elect? It is God that justifieth.

Who is he that condemneth? Christ Jesuswho died? - Nay! rather was raised from among the dead, - who is on the right hand of God, who also is making intercession in our behalf?

Who [i.e., what] can separate us from Christ's love [for us]? [i.e., what unfortunate circumstance of life might suggest that Christ does not love us?] Would [it be] trouble? Or distress? Or persecution? Or inadequate food? Or inadequate clothing? Or danger? Or [even] death?

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

Nay, in all these things, we are more than conquering through him that hath loved us.

For I am persuaded that - neither death nor life, nor messengers nor principalities, nor things present nor things to come, nor powers,

height or depth, or any other created thing
will have the power to separate us
from the love of God that is in Christ Jesus our Lord!

I call Christ, and the holy spirit to witness with my conscience, that I speak the truth without guile, when I say,

That I have great grief and incessant travail in my heart;

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

Which are the Israelites, to whom pertaineth the adoption, and the glory, and the covenants and the law that was given and the service of God, and the promises,

And it is not possible that the word of God hath failed; for not all who are of Israel are these Israel;

Neither are all [Jewish] people children [of God], [simply] because they are Abraham's descendants. But [Gen. 21:12 says], "It is through Isaac that you [i.e., Abraham] will have descendants."

That is - not the children of the flesh, the same are children of God; but, the children of the promise, are reckoned as a seed.

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

And not only that, but also Rebekah received a promise when she became pregnant by one man, our ancestor Isaac.

They, in fact, not being yet born, nor having practised anything good or bad, - in order that the purpose of God by way of election might stand, - not by works but by him that was calling,

For even before the twins were born, and therefore had not done anything good or bad, Rebecca was told [Gen. 25:23], "The older one [i.e., Esau] will serve the younger one [i.e., Jacob]." This was so that God's purpose of choosing and calling [whomever He wanted to] might prevail, instead of [it depending on] what a person did.

What are we then to conclude? It is not that there is injustice in God, is it? Of course not!

For He says to Moses, "I will have mercy on any man that I choose to have mercy on, and take pity on any man that I choose to take pity on."

Hence, then, it is nor of him that wisheth nor of him that runneth, but of the mercy-shewing God.

For the Scripture saith unto Pharaoh - Unto this end, have I raised thee up, that I may thus shew in thee my power, and that I may declare my name in all the earth.

So He has mercy on any man that He chooses to, and He hardens any man that He chooses to harden.

O man! Who, nevertheless, art, thou, that art answering again unto God? Shall the thing formed say unto him that formed it - Why didst thou make me thus?

Or does the potter not have authority over the clay, to make from the same lump a vessel that [is] for {honorable use} and [one] that [is] for {ordinary use}?

if the divine Being has patiently bore with those objects of his displeasure, that had been working out their own destruction, why may he not reveal himself to make them feel his vindictive power,

In order that he might make known the riches of his glory upon vessels of mercy which he prepared beforehand for glory, -

that is to say, us which he called, not of the Jews only, but also of the gentiles.

As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.

And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved:

Since he is completing and finishing quickly a matter in righteousness, because a matter that has been cut short upon the earth, Lord will perform.

Even as Isaiah says in an earlier place, "Were it not that the Lord, the God of Hosts, had left us some few descendants, we should have become like Sodom, and have come to resemble Gomorrah."

What, then, shall we say? That, they of the nations, who were not in pursuit of righteousness, have laid hold of righteousness, - a righteousness, however, which is by faith;

but Israel, following after a law of righteousness, did not arrive at that law.

Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

Even as it is written - Lo! I lay in Zion, a stone to strike against and a rock to stumble over, and, he that resteth faith thereupon, shall not be put to shame.

Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

For I bear them witness that they have, a zeal for God, - but not according to correct knowledge;

because being ignorant of the justice which is of God, and going about to establish a justification of their own, they have not submitted themselves to that which is of God.

For Christ is an end of law, for righteousness, unto every one that believeth.

For, Moses, writeth that - as touching the righteousness that is by law, The man that hath done it , shall live thereby;

Whereas, the righteousness by faith, thus speaketh - Do not say in thy heart, Who shall ascend into heaven? That is, to bring, Christ, down,

Or, Who shall descend into the abyss? That is, to bring up, Christ, from among the dead;

But what saith it? Near thee, is the declaration, In thy mouth and in thy heart, - that is, the declaration of the faith, which we proclaim: -

That, if thou shalt confess the declaration with thy mouth - That Jesus is, Lord, and shalt believe with thy hear - That, God, raised him from among the dead, thou shalt be saved; -

For in their hearts people exercise the faith that leads to right standing, and with their lips they make the acknowledgment which means salvation.

For the scripture saith - No one that resteth faith thereupon, shall be put to shame?

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

For every one that calls on the name of the Lord shall be saved.

And how shall they proclaim, except they be sent? Even as it is written - How beautiful the feet of them that bring glad tidings of good things!

But not everyone [of the Israelites] obeyed [that] good news. For Isaiah said [Isa. 53:1], "Lord, who has believed our message?"