1 T hen what advantage has the Jew? Or what is the benefit of circumcision?

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

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

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

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

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

4 M ay 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.”

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 B ut 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.)

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 M ay it never be! For otherwise, how will God judge the world?

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

7 B ut if through my lie the truth of God abounded to His glory, why am I also still being 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 claim that we say), “ Let us do evil that good may come”? Their condemnation 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? Not at all; for we have already charged that both Jews and Greeks 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 none righteous, not even one;

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

11 T here is none who understands, There is none who seeks for God;

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

12 A ll have turned aside, together they have become useless; There is none who does good, There is not even one.”

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

13 “ Their throat is an open grave, With their tongues they keep deceiving,” “ 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 “ Whose mouth is full of cursing and bitterness ”;

Whose mouth is full of cursing and bitterness.

15 “ Their feet are swift to shed blood,

Swift their feet to shed blood.

16 D estruction and misery are in their paths,

Ruin and misery in their ways.

17 A nd the path of peace they have not known.”

And a way of peace they did not know.

18 “ There 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 closed and all the world may become accountable to 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 b ecause 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

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 apart from 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 e ven the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;

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 fall short of the glory of God,

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

24 b eing justified as a gift by His grace through the redemption which is in Christ Jesus;

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

25 w hom 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;

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 f or 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.

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

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

28 F or we maintain that a man is justified by faith apart from works of the Law.

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

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

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

30 s ince indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.

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

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