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

Then what advantage remains to the Jew? Or what is the value or benefit of circumcision?

2 m uch in every way; for first, indeed, that they were intrusted with 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 certain were faithless? shall their faithlessness the faithfulness of god make useless?

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 l et 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.'

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 A nd, 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)

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 l et it not be! 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 falsehood did more abound to His glory, why yet am I also as a sinner judged?

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, 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.

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? not at all! for we did before charge 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 hath been written -- `There is none 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 none who is understanding, there is none who is seeking after God.

No one understands; no one seeks out God.

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

All have turned aside; together they have gone wrong and have become unprofitable and worthless; no one does right, not even one!

13 A sepulchre opened their throat; with their tongues they used deceit; poison of asps 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 a way of peace they did not know.

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 A nd 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;

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 shall no flesh be declared righteous before Him, for through law is a 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 A nd now apart from law hath the righteousness of God been manifested, testified 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 a nd the righteousness of God through the faith of Jesus Christ to all, and upon all those believing, -- 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 did sin, and are 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 declared righteous freely by His grace through the redemption that 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 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 --

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 the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who of the 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 the boasting? it was excluded; by what law? of works? no, but by a 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 t herefore do we reckon a man to be declared righteous by faith, apart from 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 T he God of Jews only, and not also of nations?

Or is God merely of Jews? Is He not the God of Gentiles also? Yes, of Gentiles also,

30 y es, also of nations; since one God who shall declare righteous the circumcision by faith, and the uncircumcision through the 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 L aw then do we make useless through the faith? let it not be! yea, we do 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.