1 W hat advantage then has the Jew, or what is the profit of circumcision?

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

2 M uch in every way! Chiefly because to them were committed the oracles of God.

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

3 F or what if some did not believe? Will their unbelief make the faithfulness of God without effect?

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

4 C ertainly not! Indeed, let God be true but every man a liar. As it is written: “That You may be justified in Your words, And may overcome 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 demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.)

But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.

6 C ertainly not! For then how will God judge the world?

Far be the thought: since how shall God judge the world?

7 F or if the truth of God has increased through my lie to His glory, why am I also still 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 not say, “Let us do evil that good may come”?—as we are slanderously reported and as some affirm that we say. Their condemnation is just. All Have Sinned

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 hat then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all 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: “There is none righteous, no, not one;

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

11 T here is none who understands; There is none who seeks after God.

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

12 T hey have all turned aside; They have together become unprofitable; There is none who does good, no, not 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 “ Their throat is an open tomb; With their tongues they have practiced deceit”; “The poison of asps is under their lips”;

their throat is an open sepulchre; with their tongues they have used deceit; asps' poison 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 ways;

ruin and misery in their ways,

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

and way of peace they have not known:

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 says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before 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 T herefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. God’s Righteousness Through Faith

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 apart from the law is revealed, being witnessed 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 e ven the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference;

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

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

for all have sinned, and come short of the glory of God;

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

being justified freely by his grace through the redemption which in Christ Jesus;

25 w hom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed,

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 t o demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. Boasting Excluded

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

Where then boasting? It has been excluded. By what law? of works? Nay, but by law of faith;

28 T herefore we conclude that a man is justified by faith apart from the deeds of the law.

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

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

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

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

since indeed one God who shall justify circumcision on the principle of faith, and uncircumcision by faith.

31 D o we then make void the law through faith? Certainly not! On the contrary, we establish the law.

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