1 T hen what advantage remains to the Jew? Or what is the value or benefit of circumcision?

What advantage then hath the Jew? or what is the profit of circumcision?

2 M uch in every way. To begin with, to the Jews were entrusted the oracles (the brief communications, the intentions, the utterances) of God.

Much every way: first of all, that they were intrusted with the oracles of God.

3 W hat if some did not believe and were without faith? Does their lack of faith and their faithlessness nullify and make ineffective and void the faithfulness of God and His fidelity ?

For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?

4 B y no means! Let God be found true though every human being is false and a liar, as it is written, That You may be justified and shown to be upright in what You say, and prevail when You are judged.

God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.

5 B ut if our unrighteousness thus establishes and exhibits the righteousness of God, what shall we say? That God is unjust and wrong to inflict His wrath upon us ? I speak in a human way.

But if our righteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)

6 B y no means! Otherwise, how could God judge the world?

God forbid: for then how shall God judge the world?

7 B ut if through my falsehood God’s integrity is magnified and advertised and abounds to His glory, why am I still being judged as a sinner?

But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?

8 A nd why should we not do evil that good may come?—as some slanderously charge us with teaching. Such is justly condemned by them.

and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.

9 W ell then, are we superior and better off than they? No, not at all. We have already charged that all men, both Jews and Greeks (Gentiles), are under sin.

What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;

10 A s it is written, None is righteous, just and truthful and upright and conscientious, no, not one.

as it is written, There is none righteous, no, not one;

11 N o one understands; no one seeks out God.

There is none that understandeth, There is none that seeketh after God;

12 A ll have turned aside; together they have gone wrong and have become unprofitable and worthless; no one does right, not even one!

They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not, so much as one:

13 T heir throat is a yawning grave; they use their tongues to deceive (to mislead and to deal treacherously). The venom of asps is beneath their lips.

Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips:

14 T heir mouth is full of cursing and bitterness.

Whose mouth is full of cursing and bitterness:

15 T heir feet are swift to shed blood.

Their feet are swift to shed blood;

16 D estruction and misery mark their ways.

Destruction and misery are in their ways;

17 A nd they have no experience of the way of peace.

And the way of peace have they not known:

18 T here is no fear of God before their eyes.

There is no fear of God before their eyes.

19 N ow we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be hushed and all the world may be held accountable to God.

Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:

20 F or no person will be justified (made righteous, acquitted, and judged acceptable) in His sight by observing the works prescribed by the Law. For the Law is to make men recognize and be conscious of sin '> not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character].

because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.

21 B ut now the righteousness of God has been revealed independently and altogether apart from the Law, although actually it is attested by the Law and the Prophets,

But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;

22 N amely, the righteousness of God which comes by believing with personal trust and confident reliance on Jesus Christ (the Messiah). for all who believe. For there is no distinction,

even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;

23 S ince all have sinned and are falling short of the honor and glory which God bestows and receives.

for all have sinned, and fall short of the glory of God;

24 a re justified and made upright and in right standing with God, freely and gratuitously by His grace (His unmerited favor and mercy), through the redemption which is in Christ Jesus,

being justified freely by his grace through the redemption that is in Christ Jesus:

25 W hom God put forward '> before the eyes of all] as a mercy seat and propitiation by His blood through faith. This was to show God’s righteousness, because in His divine forbearance He had passed over and ignored former sins without punishment.

whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;

26 I t was to demonstrate and prove at the present time ( in the now season) that He Himself is righteous and that He justifies and accepts as righteous him who has faith in Jesus.

for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.

27 T hen what becomes of pride and boasting? It is excluded (banished, ruled out entirely). On what principle? of doing good deeds? No, but on the principle of faith.

Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.

28 F or we hold that a man is justified and made upright by faith independent of and distinctly apart from good deeds (works of the Law).

We reckon therefore that a man is justified by faith apart from the works of the law.

29 O r is God merely of Jews? Is He not the God of Gentiles also? Yes, of Gentiles also,

Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also:

30 S ince it is one and the same God Who will justify the circumcised by faith '> which germinated from Abraham] and the uncircumcised through their faith..

if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

31 D o we then by faith make the Law of no effect, overthrow it or make it a dead letter? Certainly not! On the contrary, we confirm and establish and uphold the Law.

Do we then make the law of none effect through faith? God forbid: nay, we establish the law.