But for this reason I sent for you, to see and have talk with you: for because of the hope of Israel I am in these chains.

But they said to him, "We neither received letters from Judaea concerning you, nor did any one of the brethren, coming, report or speak any evil concerning you.

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.

Some were persuaded by what he said, but others did not believe.

Unable to agree among themselves, they at last left him, but not before Paul had spoken a parting word to them, saying, "Right well did the Holy Spirit say to your forefathers through the Prophet Isaiah:

Go to this people and say, Though you give ear, you will not get knowledge; and seeing, you will see, but the sense will not be clear to you:

But Paul abode two whole years in his own hired apartment, and received all who came to him,

but as to his holy spirit miraculously declared to be the son of God, by his resurrection from the dead:

but this is the consolation among you through faith in one another, both of you and me.

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,

For I am not ashamed of the Good News; it is the power of God which brings Salvation to every one who believes in Christ, to the Jew first, but also to the 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.

But God's anger is revealed from heaven against all the impiety and wickedness of those who hinder the Truth by their wickedness.

Inasmuch as, having come to know God, not, as God, did they glorify him, or give him thanks, but were made fruitless in their reasonings, and darkened was their undiscerning heart,

They claimed to be wise, but became fools,

This then is the reason why God gave them up to vile passions. For not only did the women among them exchange the natural use of their bodies for one which is contrary to nature, but the men also,

And since they did not see fit to acknowledge God or consider Him worth knowing [as their Creator], God gave them over to a depraved mind, to do things which are improper and repulsive,

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 .

But we are sure that the judgment of God is according to truth against them which commit such things.

But do you think this, O man who passes judgment on those who do such things, and who does the same [things], that you will escape the judgment of God?

But, according to thy hardness, and thine impenitent heart, art treasuring up for thyself anger, in a day of anger and revelation of the righteous judgment of God, -

to those who by persistence in doing good seek [unseen but certain heavenly] glory, honor, and immortality, [He will give the gift of] eternal life.

Unto them, on the other hand, who are of contention, and are not yielding unto the truth, but are yielding unto unrighteousness, anger and wrath,

Will fall upon every human being who persists in wrong-doing- -upon the Jew first, but also upon the Greek.

But glory and honour and peace - unto every one who worketh what is good, both unto Jew first and unto Greek:

But whosoever hath sinned without law, shall perish without law. And as many as have sinned under the law, shall be judged by the law.

For, not the hearers of law, are righteous with God, but, the doers of law, shall be declared righteous;

For not the hearers of the law are just before God, but the doers of the law shall be justified.

But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God,

But thou which teachest another, teachest not thyself. Thou preachest, a man should not steal: and yet thou stealest.

You say that a person should not commit adultery [i.e., sexual unfaithfulness to their mate], [but] do you commit adultery? You [claim to] hate idols, [but] do you rob [their] temples? [Note: It is difficult to determine how the Jews were doing this. Perhaps they were guilty of the "spirit" of idolatry by devoting their efforts and affections to material things instead of to God].

You boast about having the law of Moses, [but] do you dishonor God by breaking that law?

For, circumcision, indeed, profiteth - if, law, thou be practising; but, if thou be a transgressor of law, thy circumcision, hath become, uncircumcision

A man who is physically uncircumcised, but who fulfills the law, will judge you who are a lawbreaker in spite of having the letter of the law and 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 in every respect; but chiefly that the oracles of God were intrusted to them.

But what if some [of the Jews] were unfaithful? Does their lack of faith nullify the faithfulness of God? Certainly not!

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.

But, if, our unrighteousness, commendeth, God's righteousness, what shall we say? Surely, not unrighteous, is God who visiteth with his anger? After the manner of men, I am speaking, -

But, if, the truth of God, by my falsehood, hath the more abounded unto his glory, why, any longer, am, even I, as a sinner, to be judged?

But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God.

For no person will be justified [freed of guilt and declared righteous] in His sight by [trying to do] the works of the Law. For through the Law we become conscious of sin [and the recognition of sin directs us toward repentance, but provides no remedy for sin].

But now, apart from law, a righteousness of God hath been manifested, borne witness to by the law and the prophets, -

but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference,

but are justified freely by his grace, through the redemption that is in Christ Jesus

Where, then, the boasting! It is excluded. Through what kind of law? Of works? Nay! but through a law of faith:

Nay, but by the law of faith. We conclude then, that a man is justified by faith, without the works of the law.

since there is but one God, who will consider the Jews in right standing with Himself, only on condition of their faith, and the heathen peoples on the same condition.

Therefore, do we nullify the law through faith? May it never be! But we uphold the law.

But if so, what can we say about Abraham, our forefather by natural descent?

For if Abraham were justified by works, he hath whereof to glory; but not before God.

But what does it say in the holy Writings? And Abraham had faith in God, and it was put to his account as righteousness.

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.

How, then, was it reckoned? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision;

And he received the sign of circumcision as a seal of the righteousness that he had by faith while still uncircumcised. This was to make him the father of all who believe but are not circumcised, so that righteousness may be credited to them also.

And father of circumcision - unto them who are not of circumcision only, but who also walk in the steps of the faith, while yet uncircumcised, of our father Abraham.

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 which are of the law be heirs, then is faith but vain, and the promise of none effect.

For, the law, worketh out anger, but, where there is no law, neither is there transgression.

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, -

so that the promise should be made sure to all Abraham's true descendants; not merely to those who are righteous through the Law, but to those who are righteous through a faith like that of Abraham. Thus in the sight of God in whom he believed, who gives life to the dead and makes reference to things that do not exist, as though they did, Abraham is the forefather of all of us. As it is written, "I have appointed you to be the forefather of many nations."

In respect, however, of the promise of God, he was not led to hesitate by unbelief, but received power by his faith, giving glory unto God,

But it was not written for the sake of him alone that it was credited to 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:

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

now for a wicked man no one would willingly die; but for a benefactor some have readily offer'd to die.

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

And, not only, so, but are even boasting in God, through our Lord Jesus Christ, - through whom, now, the reconciliation we have received.

Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law

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

but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.

But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded;

And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

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

For if grown together we have been in the likeness of his death, but also shall we be of the resurrection:

But if we died with Christ, we believe that we shall also live with him;

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

So, ye also, be reckoning yourselves to be - dead indeed unto sin, but, alive unto God in Christ Jesus.

Neither be presenting your members as weapons of unrighteousness unto sin, but present yourselves unto God as though alive from among the dead, and your members as weapons of righteousness unto God;

For, sin, over you, shall not have lordship, for ye are not under law, but under favour.

What then? Shall we sin, because we are not under law but under favour? Far be it!

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;

but having been made free from sin, ye became servants unto righteousness.

I can but speak as men do because of the weakness of your earthly nature. Once you offered every part of your bodies to the service of impurity, and of wickedness, which leads to further wickedness. Now, in the same way, offer them to the service of Righteousness, which leads to holiness.

But then what return did you get from the things of which you are now ashamed? The end of those things is death.

But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

For, the wages of sin, is death; but, God's gift of favour, is life age-abiding, in Christ Jesus our Lord.

For, the married woman, unto her living husband is bound by law; but, if her husband have died, she hath received a full release from the law of her 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.

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, 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.

What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

And, I, was alive, apart from law, at one time, but, the commandment coming, sin sprang up to life,

But the law is holy, and its orders are holy, upright, 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: but I am carnal, 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:

But if what I would not, that I do, I consent unto the law that it is good.