1 W hat then the superiority of the Jew? or what the profit of circumcision?

Then what advantage has the Jew? Or what is the benefit of circumcision?

2 M uch every way: and first, indeed, that to them were entrusted the oracles of God.

Great in every respect. First of all, that they were entrusted with the oracles of God.

3 F or what? if some have not believed, shall their unbelief make the faith of God of none effect?

What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it?

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.

May it never be! Rather, let God be found true, though every man be found a liar, as it is written, “ That You may be justified in Your words, 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 demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? ( I am speaking in human terms.)

6 F ar be the thought: since how shall God judge the world?

May it never be! For otherwise, how will 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 lie the truth of God abounded to His glory, why am I also 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 not say (as we are slanderously reported and as some claim that we say), “ Let us do evil that good may come”? Their condemnation is just.

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:

What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;

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

as it is written, “ There is none righteous, not even one;

11 t here is not the that understands, there is not one that seeks after God.

There is none who understands, There is none who seeks for 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 become useless; There is none who does good, There is 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 an open grave, With their tongues they keep deceiving,” “ The poison of asps is under their lips ”;

14 w hose mouth is full of cursing and bitterness;

“ Whose 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 are in their paths,

17 a nd way of peace they have not known:

And the path 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 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 closed and all the world may become accountable to God;

20 W herefore by works of law no flesh shall be justified before him; for by law knowledge of sin.

because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. Justification by Faith

21 B ut now without law righteousness of God is manifested, borne witness to by the law and the prophets;

But now apart from the Law the righteousness of God has been manifested, being witnessed 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;

even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;

23 f or all have sinned, and come short of the glory of God;

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

24 b eing justified freely by his grace through the redemption which in Christ Jesus;

being justified as a gift by His grace 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 displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;

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.

for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one 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;

Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.

28 f or we reckon that a man is justified by faith, without works of law.

For we maintain that a man is justified by faith apart from 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 the God of Jews only? 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 indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.

31 D o we then make void law by faith? Far be the thought: but we establish law.

Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.