You who say, “You must not commit adultery”—do you commit adultery? You who detest idols, do you rob their temples?

You who boast in the law, do you dishonor God by breaking the law?

If those who have not circumcision keep the rules of the law, will it not be credited to them as circumcision?

And the uncircumcision by nature, completing the law, shall judge, thee, who, notwithstanding letter and circumcision, art a transgressor of 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.

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, -

Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned.

As it is said in the holy Writings, There is not one who does righteousness;

There is no one who understands;
there is no one who seeks God.

All have turned away;
all alike have become useless.
There is no one who does what is good,
not even one.

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.

—that is, God’s righteousness through faith in Jesus Christ, to all who believe, since there is no distinction.

Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins,

for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who is of the faith of Jesus.

Is God the God of the Jews only, and not also of the Gentiles? Surely of the Gentiles also: Seeing it is one God who will justify the circumcision by faith,

If, at all events, God is one, who will declare righteous - the circumcision by faith, and the uncircumcision through their faith.

and to him who is working, the reward is not reckoned of grace, but of debt;

and to him who is not working, and is believing upon Him who is declaring righteous the impious, his faith is reckoned -- to righteousness:

Just as David also affirmeth the happiness of the man unto whom God reckoneth righteousness apart from works: -

Happy are those who have forgiveness for their wrongdoing, and whose sins are covered.

Blessed is the man to whom the Lord will not impute sin.

Therefore, [is] this blessing for {those who are circumcised}, or also for {those who are uncircumcised}? For we say, "Faith was credited to Abraham for righteousness."

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, if they who are of law are heirs, made void is faith and of no effect is the promise.

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; -

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 delivered up on account of our offences and was raised on account of the declaring us righteous.

Through whom also we have had, our introduction, by our faithinto this favour wherein we stand; and let us boast in hope of the glory of God.

and fortitude character, and character, hope??5 a hope which never disappoints us. For through the Holy Spirit who has given to us, the "brimming river of the love of God" has overflowed in our hearts.

This hope will not disappoint us, because God’s love has been poured out in our hearts through the Holy Spirit who was given to us.

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

Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal.

Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; -

and not as through one who did sin is the free gift, for the judgment indeed is of one to condemnation, but the gift is of many offences to a declaration of 'Righteous,'

For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ.

Far be it! we who have died unto sin, how, any longer, shall we live therein?

Or are you unaware that all of us who were baptized into Christ Jesus were baptized into His death?

For this we know, that our old self was crucified with Christ, in order that the slave of sin might be destroyed; so that we should no longer be in slavery to sin??7 for he who is dead is set free from sin.

for he who hath died hath been set free from the sin.

for we know that Christ, who once was raised from the dead, will never die again; death has no more power over Him.

For he who died, died to sin once: but he who lives, lives to God.

And do not offer any parts of it to sin as weapons for unrighteousness. But as those who are alive from the dead, offer yourselves to God, and all the parts of yourselves to God as weapons for righteousness.

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 God be thanked, that you, who were the vassals of sin, have sincerely obeyed in the manner the gospel prescribed.

Since I am speaking to those who understand law, brothers, are you unaware that the law has authority over someone as long as he lives?

For the woman who hath a husband, is bound by the law to her husband so long as he liveth; but if the husband is dead, she is loosed from the law of her husband.

So if, while the husband is living, she is joined to another man, she will get the name of one who is untrue to her husband: but if the husband is dead, she is free from the law, so that she is not untrue, even if she takes another man.

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.

So it is no longer I who do it, but the sin living in me.

But if I do what I have no mind to do, it is no longer I who do it, but the sin living in me.

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

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.

Hence there is now, no, condemnation unto them who are in Christ Jesus;

For what the law could not do, because it was weak through the flesh, God has done, who, sending his own son in the likeness of sinful flesh, and for a sin-offering, 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 who according to flesh have their being, the things of the flesh do prefer, but, they according to the spirit, the things of the spirit;

They, moreover, who in flesh have their being, cannot please, God.

But you are not in the flesh, you are in the Spirit, since the Spirit of God dwells within you. Anyone who does not possess the Spirit of Christ does not belong to Him.

And if the Spirit of Him who raised Jesus from the dead lives in you, then He who raised Christ from the dead will also bring your mortal bodies to life through His Spirit who lives in you.

For all those who are led by the Spirit of God, these are sons of God.

For you did not receive a spirit of slavery to fall back into fear, but you received the Spirit of adoption, by whom we cry out, “Abba, Father!”

For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

And, not only so, but, we ourselves, also, who have the first-fruit of the Spirit - weeven ourselves, within our own selves do sigh, - sonship ardently awaiting - the redeeming 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?

But a hope that is seen is not real hope, for who hopes for what he actually sees? But if we hope for something we do not see, we keep on patiently waiting for it.

And He who searches the hearts knows the Spirit’s mind-set, because He intercedes for the saints according to the will of God.

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, whom he fore-appointed, the same, he also called, and, whom he called, the same, he also declared righteous, and, whom he declared righteous, the same, he also made glorious: -

What, then, shall we say to a these things? If God is for us, who shall be against us?

He, at least, who his own Son did not spare, but in behalf of us all delivered him up, how shall he not also, with him, all things upon us in favour bestow?

Who shall bring an accusation against the chosen ones of God? God, who declareth righteous?

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 shall separate us from the love of the Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? -

No, in all these things we are more than victorious
through Him who loved us.

for I could wish to be as one anathematiz'd from the christian church for my brethren, who are of the same race as my self,

Who, indeed, are Israelites, whose are the sonship, and the glory, and the covenants, and the legislation, and the divine service, and the promises,

Whose are the fathers, and of whom is the Christ - according to the flesh - he who is over all, God, blessed unto the ages. Amen.

It is not, however, as though the word of God had failed; for, not all they who are of Israel, the same are Israel.

neither are they who are the race of Abraham, all children: but 'tis said, "in Isaac shall thy posterity be called."

That is, it is not the children by physical descent who are God’s children, but the children of the promise are considered to be the offspring.

this appears too from the case of Rebecca, who conceived twins by our father Isaac.

(for they being not yet born, neither having done anything good or evil, that the purpose of God, according to choice, might remain; not of works, but of Him who is calling,) it was said to her --

not from works but from the One who calls—she was told: The older will serve the younger.

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

So then it does not depend on human will or effort but on God who shows mercy.

Hence, then, - on whom he pleaseth, he hath mercy, and, whom he pleaseth, he doth harden.

Thou wilt say to me, then - Why longer findeth he fault? For, his purpose, who hath withstood?

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?

What if God [did] patiently put up with people who deserved His wrath and [who were] ready for destruction, even though He was willing to demonstrate His wrath and power?

and that He might make known the riches of His glory on vessels of kindness, that He before prepared for glory, whom also He did call -- us --

Whom he also called, even us, not only from among Jews, but also from among the nations, what then?

As He also says in Hosea:

I will call Not My People, My People,
and she who is Unloved, Beloved.

And in regard to Israel, Isaiah exclaims. Though the number of the sons of Israel be like the sands of the sea, it is but a remnant of those who shall be saved;

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;