1 W hat then the superiority of the Jew? or what the profit of circumcision?
Then what advantage remains to the Jew? Or what is the value or benefit of circumcision?
2 M uch every way: and first, indeed, that to them were entrusted the oracles of God.
Much in every way. To begin with, to the Jews were entrusted the oracles (the brief communications, the intentions, the utterances) of God.
3 F or what? if some have not believed, shall their unbelief make the faith of God of none effect?
What 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 ?
4 F ar 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.
By 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.
5 B ut if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.
But 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.
6 F ar be the thought: since how shall God judge the world?
By no means! Otherwise, how could God judge the world?
7 F or if the truth of God, in my lie, has more abounded to his glory, why yet am I also judged as a sinner?
But 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?
8 a nd 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.
And why should we not do evil that good may come?—as some slanderously charge us with teaching. Such is justly condemned by them.
9 W hat then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:
Well 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.
10 a ccording as it is written, There is not a righteous, not even one;
As it is written, None is righteous, just and truthful and upright and conscientious, no, not one.
11 t here is not the that understands, there is not one that seeks after God.
No one understands; no one seeks out God.
12 A ll 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:
All have turned aside; together they have gone wrong and have become unprofitable and worthless; no one does right, not even one!
13 t heir throat is an open sepulchre; with their tongues they have used deceit; asps' poison under their lips:
Their 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.
14 w hose mouth is full of cursing and bitterness;
Their mouth is full of cursing and bitterness.
15 s wift their feet to shed blood;
Their feet are swift to shed blood.
16 r uin and misery in their ways,
Destruction and misery mark their ways.
17 a nd way of peace they have not known:
And they have no experience of the way of peace.
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 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.
Now 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.
20 W herefore by works of law no flesh shall be justified before him; for by law knowledge of sin.
For 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].
21 B ut now without law righteousness of God is manifested, borne witness to by the law and the prophets;
But 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,
22 r ighteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;
Namely, 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,
23 f or all have sinned, and come short of the glory of God;
Since all have sinned and are falling short of the honor and glory which God bestows and receives.
24 b eing justified freely by his grace through the redemption which in Christ Jesus;
are 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,
25 w hom 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;
Whom 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.
26 f or shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of faith of Jesus.
It 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.
27 W here then boasting? It has been excluded. By what law? of works? Nay, but by law of faith;
Then 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.
28 f or we reckon that a man is justified by faith, without works of law.
For we hold that a man is justified and made upright by faith independent of and distinctly apart from good deeds (works of the Law).
29 I s the God of Jews only? is he not of nations also? Yea, of nations also:
Or is God merely of Jews? Is He not the God of Gentiles also? Yes, of Gentiles also,
30 s ince indeed one God who shall justify circumcision on the principle of faith, and uncircumcision by faith.
Since it is one and the same God Who will justify the circumcised by faith '> which germinated from Abraham] and the uncircumcised through their faith..
31 D o we then make void law by faith? Far be the thought: but we establish law.
Do 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.