God stays true
What advantage is there in being a Jew, then? Or what value is there in circumcision? A great deal, in every way. Chiefly, that they were entrusted with the oracles of God. What if some didn't believe? Will their unbelief cancel the faithfulness of God? Absolutely not. Let God be true and every man a liar, as it is written: So you may be justified in your words, and win when you are judged. But if our unrighteousness shows up the righteousness of God, what should we say? Is God unjust to bring his anger on us? I am speaking as a man. Absolutely not. Otherwise how could God judge the world? But if the truth of God abounds to his glory through my lie, why am I still judged as a sinner? And why not say, as some slander us by claiming we say, Let us do evil so that good may come? Their condemnation is just.
So what advantage has the Jew got? Or what use is there of circumcision? Plenty every way. Chiefly because to them were handed over the words of God. Because what if some didn't believe? Will their unbelief make the faith of God of no effect? God forbid. Yes, let God be true, but every man a liar. As it's written: So you can be made right in your sayings and can win when you're judged. But if our unrighteousness shows off the righteousness of God, what'll we say? Is God unrighteous who brings anger? (I speak as a man.) God forbid. Because then how will God judge the world? Because if the truth of God has grown more through my lie to his glory, why am I still judged as a sinner? And not rather (the way we're insulted, and the way some say we say): Let's do evil so good can come? Their condemning is just.
What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
What advantage is there in being a Jew, then? Or what value is there in circumcision?
So what advantage has the Jew got? Or what use is there of circumcision?
What advantage then hath the Jew? or what profit is there of circumcision?
A great deal, in every way. Chiefly, that they were entrusted with the oracles of God.
Plenty every way. Chiefly because to them were handed over the words of God.
Much every way: chiefly, because that unto them were committed the oracles of God.
What if some didn't believe? Will their unbelief cancel the faithfulness of God?
Because what if some didn't believe? Will their unbelief make the faith of God of no effect?
For what if some did not believe? shall their unbelief make the faith of God without effect?
Absolutely not. Let God be true and every man a liar, as it is written: So you may be justified in your words, and win when you are judged.
God forbid. Yes, let God be true, but every man a liar. As it's written: So you can be made right in your sayings and can win when you're judged.
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
But if our unrighteousness shows up the righteousness of God, what should we say? Is God unjust to bring his anger on us? I am speaking as a man.
But if our unrighteousness shows off the righteousness of God, what'll we say? Is God unrighteous who brings anger? (I speak as a man.)
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
Absolutely not. Otherwise how could God judge the world?
God forbid. Because then how will God judge the world?
God forbid: for then how shall God judge the world?
But if the truth of God abounds to his glory through my lie, why am I still judged as a sinner?
Because if the truth of God has grown more through my lie to his glory, why am I still judged as a sinner?
For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
And why not say, as some slander us by claiming we say, Let us do evil so that good may come? Their condemnation is just.
And not rather (the way we're insulted, and the way some say we say): Let's do evil so good can come? Their condemning is just.
And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
All under sin
What then? Are we any better? Not at all. We have already charged that Jews and Gentiles alike are all under sin. As it is written: There is nobody righteous, not one. There is nobody who understands. There is nobody who seeks after God. They have all turned away. Together they have become worthless. There is nobody who does good, not one. Their throat is an open grave. With their tongues they have practised deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways. And the way of peace they have not known. There is no fear of God before their eyes. Now we know that whatever the law says, it says to those under the law, so that every mouth may be stopped and the whole world held accountable to God. So by the works of the law no flesh will be justified in his eyes. Because through the law comes the knowledge of sin.
What then? Are we better than them? No, not at all. Because we've already proved both Jews and Greeks are all under sin. As it's written: There's nobody righteous, no, not one. There's nobody who understands. There's nobody who looks for God. They've all gone out of the way. They've together turned useless. There's nobody who does good, no, not one. Their throat is an open grave. With their tongues they've used deceit. The poison of snakes is under their lips. Their mouth is full of cursing and bitterness. Their feet are quick to spill blood. Ruin and misery are in their ways. And the way of peace they haven't known. There's no fear of God in front of their eyes. Now we know that whatever the teaching says, it says to the ones under the teaching — so every mouth can be stopped and all the world can turn out guilty in front of God. So by the deeds of the teaching no flesh will be made right in his sight. Because by the teaching is the knowledge of sin.
What 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; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
What then? Are we any better? Not at all. We have already charged that Jews and Gentiles alike are all under sin.
What then? Are we better than them? No, not at all. Because we've already proved both Jews and Greeks are all under sin.
What 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;
As it is written: There is nobody righteous, not one.
As it's written: There's nobody righteous, no, not one.
As it is written, There is none righteous, no, not one:
There is nobody who understands. There is nobody who seeks after God.
There's nobody who understands. There's nobody who looks for God.
There is none that understandeth, there is none that seeketh after God.
They have all turned away. Together they have become worthless. There is nobody who does good, not one.
They've all gone out of the way. They've together turned useless. There's nobody who does good, no, not one.
They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
Their throat is an open grave. With their tongues they have practised deceit. The poison of asps is under their lips.
Their throat is an open grave. With their tongues they've used deceit. The poison of snakes is under their lips.
Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
Their mouth is full of cursing and bitterness.
Whose mouth is full of cursing and bitterness:
Their feet are swift to shed blood.
Their feet are quick to spill blood.
Their feet are swift to shed blood:
Destruction and misery are in their ways.
Ruin and misery are in their ways.
Destruction and misery are in their ways:
And the way of peace they have not known.
And the way of peace they haven't known.
And the way of peace have they not known:
There is no fear of God before their eyes.
There's no fear of God in front of their eyes.
There is no fear of God before their eyes.
Now we know that whatever the law says, it says to those under the law, so that every mouth may be stopped and the whole world held accountable to God.
Now we know that whatever the teaching says, it says to the ones under the teaching — so every mouth can be stopped and all the world can turn out guilty in front of God.
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
So by the works of the law no flesh will be justified in his eyes. Because through the law comes the knowledge of sin.
So by the deeds of the teaching no flesh will be made right in his sight. Because by the teaching is the knowledge of sin.
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Made right by faith
But now the righteousness of God apart from the law has been made known, testified to by the law and the prophets — the righteousness of God by faith of Jesus Christ, to all and on all who believe. Because there is no difference. For all have sinned and come short of the glory of God, and are justified freely by his grace, through the redemption that is in Christ Jesus. God set him forth as the sacrifice for sin, through faith in his blood, to show his righteousness in forgiving sins that are past, through God's patience — to show his righteousness at this present time, so that he might be just, and the one who justifies the man who has faith in Jesus. Where is boasting, then? It is shut out. By what law? Of works? No — by the law of faith. So we conclude that a man is justified by faith, apart from the works of the law. Is he the God of Jews only? Isn't he the God of Gentiles too? Yes, of Gentiles too. Since there is one God, who will justify the circumcised by faith and the uncircumcised through faith. Do we then cancel the law through faith? Absolutely not. On the contrary, we establish the law.
But now the righteousness of God without the teaching is shown, being witnessed by the teaching and the prophets. That is, the righteousness of God that's by faith of Jesus Christ to all and on all who believe. Because there's no difference. Because all have sinned and come short of the glory of God. Being made right freely by his grace, through the buying back that's in Christ Jesus. Who God has set out to be a covering through faith in his blood, to show his righteousness for the passing over of sins that are past, through the long-suffering of God. To show, I say, at this time his righteousness — so he can be just and the one who makes right the one who believes in Jesus. Where's boasting then? It's shut out. By what teaching? Of works? No, but by the teaching of faith. So we settle that a man is made right by faith without the works of the teaching. Is he the God of the Jews only? Isn't he of the nations too? Yes, of the nations too. Seeing it's one God who'll make right the circumcision by faith and the uncircumcision through faith. Do we then make the teaching of no effect through faith? God forbid. Yes, we set the teaching up.
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law.
But now the righteousness of God apart from the law has been made known, testified to by the law and the prophets —
But now the righteousness of God without the teaching is shown, being witnessed by the teaching and the prophets.
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
the righteousness of God by faith of Jesus Christ, to all and on all who believe. Because there is no difference.
That is, the righteousness of God that's by faith of Jesus Christ to all and on all who believe. Because there's no difference.
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
For all have sinned and come short of the glory of God,
Because all have sinned and come short of the glory of God.
For all have sinned, and come short of the glory of God;
and are justified freely by his grace, through the redemption that is in Christ Jesus.
Being made right freely by his grace, through the buying back that's in Christ Jesus.
Being justified freely by his grace through the redemption that is in Christ Jesus:
God set him forth as the sacrifice for sin, through faith in his blood, to show his righteousness in forgiving sins that are past, through God's patience —
Who God has set out to be a covering through faith in his blood, to show his righteousness for the passing over of sins that are past, through the long-suffering of God.
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
to show his righteousness at this present time, so that he might be just, and the one who justifies the man who has faith in Jesus.
To show, I say, at this time his righteousness — so he can be just and the one who makes right the one who believes in Jesus.
To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
Where is boasting, then? It is shut out. By what law? Of works? No — by the law of faith.
Where's boasting then? It's shut out. By what teaching? Of works? No, but by the teaching of faith.
Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
So we conclude that a man is justified by faith, apart from the works of the law.
So we settle that a man is made right by faith without the works of the teaching.
Therefore we conclude that a man is justified by faith without the deeds of the law.
Is he the God of Jews only? Isn't he the God of Gentiles too? Yes, of Gentiles too.
Is he the God of the Jews only? Isn't he of the nations too? Yes, of the nations too.
Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
Since there is one God, who will justify the circumcised by faith and the uncircumcised through faith.
Seeing it's one God who'll make right the circumcision by faith and the uncircumcision through faith.
Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Do we then cancel the law through faith? Absolutely not. On the contrary, we establish the law.
Do we then make the teaching of no effect through faith? God forbid. Yes, we set the teaching up.
Do we then make void the law through faith? God forbid: yea, we establish the law.