1 ¶ What advantage then has the Jew? or what profit is there of circumcision?

What, then, the superiority of the Jew? or what the profit of the circumcision?

2 M uch in every way: first, certainly, that the oracles of God have been entrusted unto them.

much in every way; for first, indeed, that they were intrusted with the oracles of God;

3 F or what if some of them did not believe? Shall their unbelief have made the truth of God without effect?

for what, if certain were faithless? shall their faithlessness the faithfulness of god make useless?

4 N o, in no wise: for God is true, and every man a liar; as it is written, That thou might be justified in thy words and might overcome when thou dost judge.

let it not be! and let God become true, and every man false, according as it hath been written, `That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.'

5 A nd if our iniquity commends the righteousness of God, what shall we say? Shall for this reason God be unjust who sends punishment? (I speak as a man.)

And, if our unrighteousness God's righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak)

6 N o, in no wise: for then how shall God judge the world?

let it not be! since how shall God judge the world?

7 F or if the truth of God has more abounded through my lie unto his glory, why even so am I also judged as a sinner?

for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?

8 A nd why not say (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? The condemnation of whom is just.

and not, as we are evil spoken of, and as certain affirm us to say -- `We may do the evil things, that the good ones may come?' whose judgment is righteous.

9 W hat then? Are we better than they? No, in no wise; for we have before proved both Jews and Gentiles that they are all under sin;

What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin,

10 a s it is written, There is no one righteous, no, not one;

according as it hath been written -- `There is none righteous, not even one;

11 t here is no one that understands; there is no one that seeks after God.

There is none who is understanding, there is none who is seeking after God.

12 T hey are all gone out of the way; they are together become unprofitable; there is no one that does good, no, not one.

All did go out of the way, together they became unprofitable, there is none doing good, there is not even one.

13 T heir throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips,

A sepulchre opened their throat; with their tongues they used deceit; poison of asps under their lips.

14 w hose 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 are in their ways,

Ruin and misery in their ways.

17 a nd the way of peace they have not known;

And a way of peace they did not know.

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

There is no fear of God before their eyes.'

19 ¶ Now we know that all that the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may submit themselves unto God.

And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;

20 F or by the deeds of the law, no flesh shall be justified in his sight; for by the law is the knowledge of sin.

wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.

21 B ut now, without the law, the righteousness of God has been manifested, being witnessed by the law and the prophets:

And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets,

22 t he righteousness, that is, of God by the faith of Jesus, the Christ, for all and upon all those that believe in him, for there is no difference;

and the righteousness of God through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference,

23 f or all have sinned and are made destitute of the glory of God,

for all did sin, and are come short of the glory of God --

24 b eing justified freely by his grace through the redemption that is in Jesus, the Christ,

being declared righteous freely by His grace through the redemption that in Christ Jesus,

25 w hom God purposed for reconciliation through faith in his blood for the manifestation of his righteousness, for the remission of sins that are past, by the patience of God,

whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --

26 m anifesting in this time his righteousness that he only be the just one and the justifier of him that is of the faith of Jesus.

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

27 W here is boasting then? It is excluded. By what law? of works? No, but by the law of faith.

Where then the boasting? it was excluded; by what law? of works? no, but by a law of faith:

28 T herefore, we conclude that a man is justified by faith without the deeds of the law.

therefore do we reckon a man to be declared righteous by faith, apart from works of law.

29 I s he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also,

The God of Jews only, and not also of nations?

30 s eeing it is one God who shall justify the circumcision by faith and the uncircumcision by faith.

yes, also of nations; since one God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith.

31 D o we then make void the law through faith? No, in no wise; to the contrary, we establish the law.

Law then do we make useless through the faith? let it not be! yea, we do establish law.