After three months we set sail in an Alexandrian ship that had wintered at the island, with the Twin Brothers as its figurehead.

where we found [some Christian] brothers. They urged us to stay with them for seven days. So, [that is how] we finally got to Rome.

[So], hearing that we were coming, the brothers [from Rome] traveled from there as far [south] as "The Market of Appius" and "The Three Inns" to meet us. When Paul saw them he thanked God and was [very] encouraged.

And, when we entered into Rome, Paul was suffered to abide by himself, with the soldier that guarded him.

And it came to pass, after three days, that he called together those who were the chief of the Jews; and, when they came together, he began to say unto them - I, brethren, though I had done nothing against the people, or the customs of our fathers, as a prisoner, out of Jerusalem, was delivered into the hands of the Romans;

who, after my examination, would have discharg'd me, as having done nothing that was capital.

But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

For this reason I’ve asked to see you and speak to you. In fact, it is for the hope of Israel that I’m wearing this chain.”

And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.

But we deem it well, that, from thee, we should hear what are thine opinions; for, indeed, concerning this sect, it is, known to us, that, everywhere, is it spoken against.

And, some, indeed, were persuaded by the things that were spoken, whereas, others, disbelieved;

And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,

For this people's soul has grown dull, and they scarcely hear with their ears, and they have shut tight their eyes, so that they may never see with their eyes, and understand with their souls, and turn to me, that I may cure them."'

Be it, known unto you, therefore, that, unto the nations, hath been sent forth this salvation of God: they, will also hear.

And when he had said that, the Jews departed from him, and had great disputations among themselves.

And Paul dwelt two whole years in his own hired house, and received all that came in unto him,

yes, he continued to preach to them the kingdom of God, and to teach them about the Lord Jesus Christ, and that with perfect, unfettered freedom of speech.

that make mention of his son, the which was begotten unto him of the seed of David, as pertaining to the flesh:

and declared to be the son of God with power of the holy ghost, that sanctifieth, since the time that Jesus Christ our Lord rose again from death:

by whom we have received grace and apostleship, to bring all manner heathen people unto obedience of the faith, that is in his name:

To all that are in Rome,

Unto all that are in Rome, beloved of God, called saints, favour unto you, and peace, from God our Father and Lord Jesus Christ.

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

For God, whom I serve with my spirit in telling the good news about His Son, is my witness that I constantly mention you,

always asking in my prayers that if it is somehow in God’s will, I may now at last succeed in coming to you.

For I am longing to see you, that I may impart some spiritual gift unto you, to the end ye may be established, -

That is to say - there may be a mutual encouragement among you, each by the other's faith, both yours and mine.

I do not wish however that ye should be ignorant, brethren, that, many times, have I purposed to come unto you, but have been hindered, until the present, - in order that, some fruit, I might have among you also, even as among the other nations,

So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

For I am not ashamed of the joyful message; for it is God's power unto salvation, to every one that believeth, both to Jew firstand to Greek;

For, a righteousness of God, is therein revealed, - by faith unto faith: even as it is written - But, he that is righteous, by faith, shall live.

Because that which may be known of God is manifest in them; for God hath shewed it unto them.

For His invisible attributes, that is, His eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what He has made. As a result, people are without excuse.

Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

Saying that they were wise, they became fools,

and exchanged the glory of the immortal God for images that looked like mortal human beings, birds, four-footed animals, and reptiles.

Therefore God delivered them over in the cravings of their hearts to sexual impurity, so that their bodies were degraded among themselves.

Who, indeed, exchanged away the truth of God for the falsehood, and rendered worship and service unto the creature rather than unto the Creator, - who is blessed unto the ages. Amen!

For this cause, God gave them up unto dishonourable passions; for, even their females, exchanged away the natural use into that which is against nature, -

And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

And, even as they did not approve to be holding, God, in acknowledgment, God gave them up unto a disapproved mind to be doing the things that are not becoming,

Who, indeed, having acknowledged the righteous sentence of God, - that, they who such things as these do practise, are worthy of death, not only, the same things, are doing, but are even delighting together with them who are practising them .

Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

We know, however, that, the sentence of God, is according to truth against them who, such things as these, do practise.

And reckonest thou this, O man - who dost judge them who such things do practise, and yet art doing the same, that, thou, shalt escape the sentence of God?

Or, the riches of his kindness, and forbearance, and long-suffering, dost thou despise, - not knowing that, the kindness of God, unto repentance, is leading thee?

But thou, after thine hard heart that cannot repent, heapest thee together the treasure of wrath against the day of vengeance: when shall be opened the righteous judgment of God,

Who will render to every one according to his works: To them that by patient continuance in well-doing seek for glory,

to them that by patience in well-doing seek for glory and honor and incorruption, eternal life:

But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

For all those people [i.e., Gentiles] who have sinned without [knowing] the law of Moses will also be lost without [knowing] that law. And all those people [i.e., Jews] who have sinned under [the authority] of the law of Moses will be judged by [the requirements of] that law.

For [it is] not those who hear the law of Moses who are right with God, but [it is] those who obey [the requirements of] that law [perfectly] who will be considered right with God.

For, when nations that have not a law, by nature may do the things of the law, these not having a law -- to themselves are a law;

They show that the work of the law is written on their hearts. Their consciences confirm this. Their competing thoughts will either accuse or excuse them

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!

Circumcision indeed is an advantage, if you keep the law: but if you violate the law, your being a Jew makes you no better than a heathen.

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.