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

What then the superiority of the Jew? or what 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: and first, indeed, that to them were entrusted 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 have not believed, shall their unbelief make the faith of God of none effect?

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.

Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in 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 unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.

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

Far be the thought: since 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?

For if the truth of God, in my lie, has more abounded to his glory, why yet am I also 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 not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment 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? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:

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

according as it is written, There is not a righteous, not even one;

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

there is not the that understands, there is not one that seeks 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!

All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is 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; asps' poison 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.

swift their feet to shed blood;

16 D estruction and misery mark their ways.

ruin and misery in their ways,

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

and way of peace they have 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 whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to 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].

Wherefore by works of law no flesh shall be justified before him; for by law 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 without law righteousness of God is manifested, borne witness to 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,

righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;

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 come 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 which 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 has set forth a mercy-seat, through faith in his blood, for shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through 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 shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of faith of 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 boasting? It has been excluded. By what law? of works? Nay, but by 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).

for we reckon that a man is justified by faith, without works of law.

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

Is the God of Jews only? is he not of nations also? Yea, of nations 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..

since indeed one God who shall justify circumcision on the principle of faith, and uncircumcision by 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 void law by faith? Far be the thought: but we establish law.