So while her husband is living, she will be called an adulterer if she lives with another man. But if her husband dies, she is free from this Law, so that she is not an adulterer if she marries another man.

Therefore, my brothers, you also died to the law [i.e., were released from its binding requirements] through the body of Christ [Note: This seems to refer to Christ's death on the cross, but some think it refers to becoming a part of the church], so that you could belong to someone else, [namely] to Christ, who was raised from the dead in order that we might live spiritually productive lives for God.

But sin seized the opportunity provided by this commandment and produced in me all kinds of sinful desires, since apart from the Law, sin is dead.

and the command that is for life, this was found by me for death;

Was this [commandment] then, which was intended for my good, [actually] responsible for my [spiritual] death? Certainly not! But so that sin could be seen as [truly] sinful, it produced [spiritual] death in me through something that was good [i.e., the commandment against sinning]. This was so that, by means of the commandment [against sinning], sin could be seen as extremely sinful.

For we know that the law of Moses is spiritual [i.e., from the Holy Spirit in origin and character], but I am fleshly, sold as a slave to sin. [Note: "Flesh" throughout this section refers to a person's natural inclinations to sin].

for that which I work, I do not acknowledge; for not what I will, this I practise, but what I hate, this I do.

And if what I do not will, this I do, I consent to the law that it is good,

So, now I am not [really] the one doing this, but [it is] sin which is living in me.

for the good that I will, I do not; but the evil that I do not will, this I practise.

And if what I do not will, this I do, it is no longer I that work it, but the sin that is dwelling in me.

So I discover this principle: When I want to do what is good, evil is with me.

Wretched, man am, I! Who shall rescue me out of this body doomed to death?

Who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord. So then I myself with my mind serve the law of God, but with my flesh the law of sin.

For this cause those who are in Christ Jesus will not be judged as sinners.

For what the law was not able to do [for mankind], since it was [too] weak [to deliver them from condemnation] because fleshly people [were unable to obey it perfectly], God condemned sin in the flesh [i.e., sin was declared evil and its power over man broken]. God did this by sending His own Son in a body like sinful man's, and to destroy sin,

This is because the one whose mind is [controlled] by the flesh is an enemy of God; for he is not obedient to God's law, and in fact, cannot obey it.

And ye are not in the flesh, but in the Spirit, if indeed the Spirit of God doth dwell in you; and if any one hath not the Spirit of Christ -- this one is not His;

Wherefore, if the spirit of him that raised up Jesus from death, dwell in you: even he that raised up Christ from death, shall quicken your mortal bodies, because that this spirit dwelleth in you.

it is this Spirit testifying along with our own spirit that we are children of God;

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

who were not, by their own choice, expos'd to this uncertain state, but by virtue of him, who subjected them thereto:

and therefore hope to be removed from this slavish condition of mortality to the free inheritance of divine glory.

for we know that the whole creation groans, and labours with general pain even to this day.

Not only [this], but we ourselves also, having the first fruits of the Spirit, even we ourselves groan within ourselves [while we] await eagerly [our] adoption, the redemption of our body.

Now in this hope we were saved, yet hope that is seen is not hope, because who hopes for what he sees?

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 those whom God destined for this he also called; and those whom he called he also pronounced righteous; and those whom he pronounced righteous he also brought to Glory.

What shall we conclude then from this? if God be for us, who can be against us?

Who will separate us from the Messiah's love? Can trouble, distress, persecution, hunger, nakedness, danger, or a violent death do this?

No, in all this we are more than conquerors through him who loved us.

nor [things] above, nor [things] below, nor any [other] created thing will be able to separate us from God's love [for us], revealed through Christ Jesus our Lord [Note: The idea of this passage is "Regardless of what happens to us, God still loves us"].

I am telling the truth as a Christian man. I am telling no lie, because my conscience enlightened by the Holy Spirit is bearing me witness to this fact,

They are descended from our forefathers; they are the ones from whom Christ was born physically. He is God over everything [Note: Or this may be "God is over everything"] and should be praised forever! May it be so.

This means that it is not the physical descendants [of Abraham] who are God's children, but it is the children [born] according to [God's] promise who are [Abraham's true] descendants.

For, of promise, is this word - According to this season, will I come, and Sarah shall have a son.

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

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.

This agrees with the other Scripture which says, "Jacob I have loved, but Esau I have hated."

so that this is a matter not dependent on him that wills or runs, but on God, who shews mercy.

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.

This is a proof that wherever He chooses He shows mercy, and wherever he chooses He hardens the heart.

But who are you, a mere man, to talk back to God? Will what is formed say to the one who formed it, “Why did you make me like this?”

Or has the potter no right over the clay, from the same lump certainly to make this vessel for esteem, and that for disesteem?

And what if He did this to make known the riches of His glory on objects of mercy that He prepared beforehand for glory—

God said this also, in Hosea [2:23], "I [i.e., God] will call those people mine who were not [previously] my people. And [I will call] her 'dearly loved' who was not [previously] loved."

What shall we say then? [Simply this]: That the Gentiles, who did not attempt to become right with God [by how they lived] were made right with God, and this was the result of their faith [in Christ].

But the Israelites, who were attempting to become right with God by [conformity to] the law of Moses, never achieved [this righteousness] by that law.

For they did not know about God's way of making people right with Himself, so they attempted to establish their own way. In doing this they did not submit to God's way for being made right with Him.

For Moses writes about the righteousness [that is] from the law: "The person who does [this] will live by it."

But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

"And [do not ask yourself], 'Who will go down into the deep hole?'" (in order to bring Christ up from the dead). [Note: This "deep hole" probably refers to the unseen place of departed spirits, or possibly the grave. Being made right with God does not require something as difficult as bringing Christ down from heaven or up from the dead (which God had already done), but is within easy reach of everyone].

On the contrary, what does it say? The message is near you, in your mouth and in your heart. This is the message of faith that we proclaim:

And this proves that faith comes from a Message heard, and that the Message comes through its having been spoken by Christ.

but still I ask, did not Israel know this? first, Moses saith, "I will provoke you to jealousy, by those that are no people, and by a foolish nation I will anger you."

But about Israel he says, "All day long I held out my hands to this disobedient and stubborn people!"

Even so then at this present time also there is a remnant according to the election of grace.

But if this is by grace, then it is no longer on the basis of actions. Otherwise, grace would no longer be grace.

What then? What Israel doth seek after, this it did not obtain, and the chosen did obtain, and the rest were hardened,

Even as it is written - God hath given unto them a spirit of stupor, - eyes not to see, and ears not to hear, - until this very day;

Say I then, Have they stumbled, that they should fall irrecoverably? God forbid! but this I say, that by their fall salvation is come to the Gentiles to excite them to emulation.

this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character,

well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear,

For I wish not, ye should be ignorant, brethren, of this sacred secret, lest within yourselves ye be presumptuous, that, a hardening in part, hath befallen Israel, until, the full measure of the nations, shall come in;

And in this way all Israel will be saved, as it is written:

The Liberator will come from Zion;
He will turn away godlessness from Jacob.

And, this, for them, is the covenant from me, as soon as I take away their sins.

Therefore, brothers, by the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your spiritual worship.

And be not configuring yourselves unto this age, but be transforming yourselves by the renewing of your mind, to the end ye may be proving what is the thing willed by God - the good and acceptable and perfect.

And we [all] have different gifts, in harmony with the unearned favor [God has] shown us. If our gift is the ability to prophesy [i.e., to speak for God], we should make use of this gift in harmony with the amount of faith we have.

But - if thine enemy hunger, be feeding him, if he thirst, be giving him drink; for, this doing, coals of fire, shalt thou heap upon his head.

For, because of this, are ye paying tribute also, - for, God's ministers of state, they are, unto this very thing, giving constant attendance.

Pay them all their respective dues, tribute to one, taxes to another, respect to this man, honour to that.

And this, Do not be untrue in married life, Do not put to death, Do not take what is another's, Do not have desire for what is another's, and if there is any other order, it is covered by this word, Have love for your neighbour as for yourself.

And, this besides, - knowing the season - that it is an hour already for you out of sleep to be wakened; for, now, is our salvation nearer than when we believed:

This man puts one day before another: to that man they are the same. Let every man be certain in his mind.

And for this purpose Christ went into death and came back again, that he might be the Lord of the dead and of the living.

Then let us not be judges of one another any longer: but keep this in mind, that no man is to make it hard for his brother, or give him cause for doubting.

I am conscious of this, and am certain in the Lord Jesus, that nothing is unclean in itself; but for the man in whose opinion it is unclean, for him it is unclean.

For, he that in this doeth service unto the Christ, is acceptable unto God, and approved unto men.

Therefore, whatever you believe about this matter should be held between you and God. That person is happy who does not condemn himself for practicing something he believes is right.

And may God, the giver of this patience and this encouragement, grant you to be united in sympathy in Christ,

For I tell you that Christ was [appointed] to be a servant of the circumcised ones [i.e., the Jews], in order to uphold the truth of God. This was so He could confirm [as valid] the promises made to our forefathers,

And so that the Gentiles might give glory to God for his mercy; as it is said, For this reason I will give praise to you among the Gentiles, and I will make a song to your name.

May God, who inspires our hope, grant you perfect happiness and peace in your faith, till you are filled with this hope by the power of the Holy Spirit.

But in parts of this letter I have expressed myself somewhat boldly--by way of refreshing your memories--

for this purpose: that I should be the minister of Jesus Christ among the gentiles, and should minister the glad tidings of God, that the gentiles might be an acceptable offering, sanctified by the holy ghost.

For I will not dare to speak about anything, except what Christ has done through me in bringing about the obedience of the Gentiles. He accomplished this by my message and my deeds,

in the power demonstrated by [miraculous] signs and wonders, [produced] by the power of the Holy Spirit. So, I have completed preaching the good news about Christ from Jerusalem, all the way around [the area] to Illyricum [Note: This country was located northwest of Greece and in present-day Croatia].

In this matter it has ever been my ambition to tell the good news where Christ's name had never been mentioned, so as not to build upon foundations laid by other men,

This has chiefly hindred me from coming to you.

But now, as there are no more places for me to occupy in this part of the world, and as I have for many years been longing to come to see you,

Yes, they were eager to do this, and in fact they are obligated to help them, for if the gentiles have shared in their spiritual blessings, they are obligated to be of service to them in material things.

So when I have done this, and have given them this fruit of love, I will go on by you into Spain.

that I may be delivered from them which believe not in Jewry; and that this my service, which I have to Jerusalem, may be accepted of the saints,

I recommend to you our sister Phoebe, who is a servant of the church at Cenchrea. [Note: This was a seaport town about seven miles east of Corinth].

They risked their own lives for me, so not only I, but also all the Gentile churches [i.e., people converted from among the Gentiles] are grateful to them [for this].

I also send greetings to the church that meets in their house. Greetings to my dear friend Epenetus, who was the first convert to Christ in Asia [Note: This was a province in the western part of present-day Turkey].

For all have knowledge of how you do what you are ordered. For this reason I have joy in you, but it is my desire that you may be wise in what is good, and without knowledge of evil.

I, Tertius, who have done the writing of this letter, send love in the Lord.

Gaius, who is hosting me [i.e., Paul] and the whole church [here], sends you his greetings. [Note: This was probably the Gaius who lived in Corinth (I Cor. 1:14) and was apparently both wealthy and generous]. Erastus, the city treasurer [of Corinth] sends his greetings to you, along with our brother Quartus. {{Some manuscripts contain verse 24), which repeats the benediction of verse 20}}