Romans Un-shuffled.

1. Romans 1:1-15:33

2. Romans 16:25-27

3. Romans 16:1-24.

1:1 Paul, a slave of Jesus Christ, designated an apostle, having been set apart to/for God’s good news, 2 which he himself promised in advance through/by means of his prophets within Holy Scripture, 3 concerning/regarding his Son, the One having been created/produced/constituted/made out of David’s seed according to/with reference to consanguinity — 4 the One having been distinctly set forth/precisely characterized (as) Son of God in/with miraculous power/ability, after the fashion of a spirit of sanctity, through a permanently enduring reversal of death — Jesus Christ our Lord — 5 through/by means of whom we received/accepted grace and apostleship, for the purpose of a submissive compliant obedience of faith among all the nations on behalf of/for the sake of/in maintenance of/for the furtherance of his Name, 6 among whom you all also are summoned/called by Jesus Christ.

7 To all those existing in Rome — beloved of God; designated saints:

sanctifying grace to you all, and tranquillizing peace from God our Father, and (our) Lord, Jesus Christ.

8 First, I am indeed continually giving thanks to my God through Jesus Christ for all of you all, that your faith/faithfulness is being lauded/celebrated before the whole world. 9 For God is my witness, whom I am continually serving with my spirit in the good news of his Son, how I myself am always making constant mention of you all at all times during the time of my prayers, 10 continually asking (that) if by any means I will at some time be ably prospered by the will of God to come to you all. 11 For I earnestly desire to see you all so that I can impart a certain spiritual benefit to you in order for you to be rendered steadfast/firm/immovable, 12 and this always is to share in mutual encouragement with you all by means of the faith/ground of belief possessed by one another — both yours and mine. 13 And, brothers, I don’t want you all to be unaware that I myself often planned/purposed to come to you — but I was hindered/prevented until now — so that I might seize, in a way/as it were, fruit among you also, even as (I have) among the other nations. 14/15 I am held under obligation to preach the good news to both Greeks and barbarians, to both intelligent and unintelligent — thus/in this way/under such circumstances — to you all also — those in Rome — according to my readiness.

16 For I myself am not ashamed of the good news of the Christ: for it is God’s power for the purpose of deliverance/salvation for all those believing/faithing/trusting/committing — for Jew first — and then for Greek. 17 For in it a provision for justification/acquittal/righteousification/right standing provided by God is continually being revealed/plainly signified/distinctly declared out of (my) faith into (other’s) faith, according as it has been written, “…but the justified/righteousized shall himself live by means of/by reason of/because of faith (cf. 3:21-24).

18 For God’s wrath is continually being revealed from/out of heaven over/upon/against/on account of all of man’s ungodly irreverence and wrongful injustice — (that) of those continually suppressing the truth through/by/with/for unrighteousness — 19 in as much as the irrefutable/incontrovertible knowledge/cognition of God is ever conspicuously evident before them; for God laid it bare in a clear light for them. 20 For his invisibles are being readily noted/marked/discerned/observed — ever being comprehended/understood with/by the workmanship of a world-creation — him — both his eternal power/ability and essentially divine being/nature — in accordance with that, they are to be perpetually without excuse (cf. 2:1), 21 because, noting/marking/discerning/ascertaining God by examination (of that created), they judged/recognized/acknowledged him not as God, neither gave thanks, but they became/were ridiculously superstitious in/with/over their contentious reasonings/ratiocinations/thoughts, and their dishonorably perfidious heart became/was shrouded in darkness (i.e. evil/ignorance). 22 Affirmatively asserting (themselves) to be ever wise/learned/intelligent, they incurred/sustained the character of moronic foolishness, 23 and altered/changed/transformed the dignified majesty of the transcendently everlasting God into conformity with a likeness of perishable humanity, and of birds, and of quadrupeds, and of reptiles.

24 Therefore God then judicially handed them over to the lusts/passions/desires of their hearts toward filthy lewdness of the (mind), to be abusing and debasing their bodies among themselves — 25 whosoever changed/exchanged the truth of God into/for the falsehood, and worshipped and served the creation above/over/more than the One having created, who is always worthy of eulogy to the extent of the ages.

26 With a view to/on account of this, God judicially handed them over to shameful feelings/affections/passions, indeed by which even their females exchanged/changed the natural use for/into the (use which is) against/contrary to/in deviation from/in violation of nature. 27 And likewise even the males — giving up/dismissing/forsaking/abandoning the natural use of the female — were inflamed with their cupidinous lust for one another, males practicing indecent lewdness with males, and continually receiving within/to themselves the recompense/retribution/pay-back which was binding/fitting/proper by their delusional perverseness.

28 And inasmuch as they did not see fit to regularly possess/retain God through/with pertinent applicable knowledge, God judicially handed them over to an unprincipled, worthless, profligate mind, to habitually practice detestable/abominable things, 29 having been (as a result) pervaded/permeated with all wrongful injustice, lewd sexual immorality, wicked evil, greedy extortion, depraved malignity; (being) full of jealousy/envy/spite, slaughter/murder, strife/contention, fraud/guile/deceit, evil-minded maliciousness; (they are) detracting gossipers, 30 back-biters/slanderers, haters of God, overbearing and wantonly violent, assuming/haughty/arrogant, vain-glorious braggarts, devisers of crimes, non-compliant and disobedient to parents, 31 undiscerning/senseless/ reckless/perverse, untrustworthy/perfidious, devoid of familial affection, unforgiving/ implacable/irreconcilable, cruel/unmerciful/uncompassionate; 32 who having known the just punishment of God — that those habitually practicing the like as a way of life are always deserving/worthy of death — not only are habitually doing them as a way of life, but are even in accord with those so habitually practicing.

2:1 Therefore you are (equally) inexcusable (cf. 1:20), O man — each one exacting accountability — for with what you are judging the other, you are condemning yourself; for you — the one judging — are practicing the same; 2 and we have known absolutely that the judgment of God is according to truth towards those practicing the like. 3 And O man — the one judging those practicing the like, yet doing the same — are you thinking this to yourself: that you will escape the judgment of God? 4 Or are you inappreciative of the abundance of his mercy and forbearance and longsuffering, knowing not that the mercy of God is leading you on to repentance? 5 Yet according to the hardness of your impenitent heart you are heaping up wrath for/to yourself on a day of God’s wrath and revelation and just judgment, 6 who will recompense to each according to his works, 7 on the one hand, to those who are seeking glory and honor and immortality in good work and perseverance — life eternal; 8 on the other hand, to those of disobedience — for refusing conformity to the Truth, and satisfying themselves with iniquity — anger and wrath: 9 affliction and distress upon every man’s soul producing/effecting/bringing out evil as a result — of Jew first — and then of Greek; 10 but glory and honor and peace to each trafficking themselves for good — to Jew first — and then to Greek. 11For with/from God is no partiality; 12 for all who sinned without Law will also themselves perish without Law; and all who sinned within Law will be judged by means of Law; 13 for the hearers of the Law (of Moses) are not rendered right/approved/acceptable by God, but the doers of the Law will be rendered right/approved/accepted. 14 For whenever the Gentiles having no Law instinctively do that of the Law, these not having Law are a law unto themselves, 15 who are themselves continually showing the work of the Law written in their hearts, their conscience continually bearing witness, and their conflicting thoughts accusing or even excusing (cf. 1:20; 2:1), 16 on a day when God judges the secrets of men by means of Jesus Christ according to my good news.

17 Look! You (who) are being called a Jew, and are resting yourself upon the Law, and boasting yourself in God, 18 and are always knowing/understanding the purpose, and are always discerning/distinguishing differing things, being continually instructed out of the Law, 19 and you have convinced yourself to continually be a guide of blind ones, a light by those in darkness, 20 an instructor of unenlightened ones, a teacher of unlearned ones, possessing the system/form of the knowledge and of the truth within the Law: 21 therefore, one teaching another, are you not continually teaching yourself? O one continually preaching not to steal — are you always stealing? 22 O one continually saying not to commit adultery — are you always committing adultery? O one continually detesting idols — are you always plundering temples? 23 You who continually boast yourself arrayed with Law — are you always slighting God because of the transgression of the Law? 24 For, inasmuch as it has been written, “Through you the Name of God is being continually blasphemed among the nations.”

25 For indeed circumcision is ever profiting if you continually practice lawfulness; but if you are a transgressor of Law, your circumcision has become un-circumcision. 26 Therefore if the Un-circumcision (Non-Jew) observes the righteous requirements of the Law, will not his un-circumcision be counted as/for circumcision? 27 Then the Un-circumcision (Non-Jew) fulfilling the Law by instinct will judge you the transgressor of Law — code and circumcision notwithstanding. 28 For one is not a Jew in outward guise, nor is the circumcision in outward guise with flesh; 29 but one (is) a Jew on the inside — even heart circumcision in spirituality, not by a bare literal (keeping of the) letter of Law — one whose approbation/recognition/approval/commendation (is) not of men, but of God.

3:1 Then what is the advantage of Judaism, or what is the benefit of circumcision? 2 Much in every way! Chiefly, no doubt, that they were truly entrusted with the words of God. 3 And what if some proved false/violated faith? Will not their faithlessness/defalcation/violation of faith abrogate/nullify/cancel the faithfulness of God? 4 May that never happen! Let God be truthful and every human a delinquent, inasmuch as it has been written, “…in order that You might even be vindicated by Your words, and come off superior in the event You are the One to be brought to trial.” 5 Moreover — I am speaking according to humanity — if our unrighteousness is prominently evincing God’s righteousness, what shall we say? (Is) not God — the One inflicting wrath — unjust? 6 May that never be! For then how will God judge the world? 7 And if the truthfulness of God (is) rendered more prominent by my delinquency for the purpose of his glory, why am I yet still being judged as a sinner, 8 and (why) not “let us do the bad so that the good can come about?” even as we are being evil-spoken of, and as some are continually alleging that we are wont to say — the judgment of whom is always just.

9 What now? Are we holding ourselves superior? Not at all. For we have already held all, both Jews and Greeks, to be under sin 10 inasmuch as it has been written that

No (one) is ever righteous — not even one; 11 no one is ever thoroughly comprehending; no one is ever seeking God. 12 All deviated. They became depraved at the same time. Not (one) is ever practicing virtue — not even one is.”

13 “Their throat has been an opened grave; they were beguiling with their tongues.”

Poison of asps (is) behind their lips.”

14 “Whose mouth is ever full of imprecation and harshness.”

15 “Their feet — quick to shed blood; 16 ruin and misery (are) with their ways; 17 and a peaceful way they knew not.”

18 “No fear of God is before their eyes.”

19 Now we have known absolutely that what the Law is declaring, it is declaring to those furnished with the Law so that every mouth can be shut up/might be stopped/may be silenced, and (that) the whole world can make itself out to be accountable to God. 20 Therefore, all humanity will not stand approved/accepted/be made right in his sight because of/by means of works of Law; for through/by means of Law (merely comes) a pertinent, applicable knowledge or ascertainment of sin (7:7).

21 But now a justification/righteousification/right standing provided by God has been revealed apart from Law, being the subject of attestation by (both) the Law and the Prophets: 22 yea/in fact, (it is) a justification/righteousification/right standing provided by God for all through/because of/by means of Jesus Christ’s faith — even upon all of those continually believing/trusting/faithing (cf. 1:17). For no difference (or) distinction exists: 23 for all (have) sinned, and are themselves lacking — falling short of the glory of God. 24 (This right standing provided by God apart from Law is for/upon all of those) continually being freely justified/rendered right/held guiltless/acquitted/accepted as righteous through his grace, by means of the redemption of the (sinner) by/in Christ Jesus, 25 (Who is) a Satisfying Reparation for the Faith with his shed blood, Whom God himself set forth as a manifestly significant Public Declaration of his generously fair and equitable dealing (with man), by means of the passing over of those bygone errors/offenses/sins having already been — accompanied by God’s forbearance, 26 (Whom God himself set forth) for a manifestly significant Public Declaration of his generously fair and equitable dealing (with man) during the present time, in order for him to continually be/remain fair/just/equitable, (while) yet (at the same time) justifying/making right/rendering just the one of/with Jesus’ faith.

27 Where is the boasting now? It was precluded. By what principle — that of works? No — but by a principle of faith. 28 We ourselves are concluding an individual to be made righteous/justified apart from works of Law. 29 Or (is he) only the God of Jews? But (is he) not also (the God) of Gentiles? Yes, (he is) also (the God) of Gentiles, 30 since, in fact, God is one and the same who will justify a circumcised (man) with faith, and an uncircumcised (man) by means of the Faith. 31 Now then, are we nullifying Law by means of/because of/ on account of faith? May that never happen! To the contrary, we are confirming Law.

4:1 Then what shall we say Abraham, our father according to flesh, (was) to have discovered? 2 For if Abraham was rendered right/justified/righteousized by works, he can boast/brag — but not before God. 3 For what is the scripture saying?

And Abraham gave credence to God until righteousness was imputed to him.”

4 Now to the (one) working for himself, the compensation is not reckoned according to gracious benevolence, but according to obligatory indebtedness. 5 But to the (one) not working for himself, but giving credence to the One rendering right/justifying/righteousizing the impiously sinful, his faith is reckoned as righteousness/virtue/rectitude, 6 even as David also is saying (concerning) the fortune of the man to whom God is imputing righteousness or right standing apart from works:

7 “Fortunate (are those) whose lawlessnesses were passed over/pardoned/forgiven/dismissed, and whose errors/offenses/sins were covered/veiled:

8 fortunate (is) an individual to whom (the) Lord himself can never impute sin.”

9 Then (is) this felicitation upon the circumcised, or also upon the uncircumcised, since we are saying that faith was credited to Abraham as righteousness? 10 How then was it credited — (while he was) existing in circumcision, or in un-circumcision? Not (while) in circumcision, but in un-circumcision. 11 Then he received (the) sign of circumcision, a token of that righteousness by faith — that (faith exhibited while yet) within un-circumcision — in order for him to be father of all those believing/trusting/faithing while (yet) subject to un-circumcision, in order for right standing/righteousness to be imputed to them also; and (also in order for him to be the) father of circumcision — not to those of circumcision alone, but to those also (who) are framing their conduct within the footsteps of faith — that faith (exhibited) within the un-circumcision of our father Abraham.

13 For the promise to Abraham, or to his seed — him to be the heir of the world — was not through/by means of a law, but through/by means of a justification (or) righteousification by faith. 14 For if those of Law (are the) heirs, (then) faith has been deprived of its proper function, and the promise has been made empty and meaningless. 15 For the Law itself is producing/bringing out wrath as a result; for where (there is) no Law, neither (is there) a violation of Law. 16 For this reason (the promise made is) by means of faith, so that (it can be) according to grace/unmerited favor, in order for the promise to remain certain/sure/established to the whole (lot of his) seed — not to the (one) of the Law alone, but also to the (one) of Abraham’s faith, who is father of us all, 17 inasmuch as it has been written:

I have made you a father of many nations” — (by means of faith) in the sight of God whom he gave credence to — the One making the dead alive, and summoning the non-existing things as though existing, 18 who, contrary to expectation, confidently believed on a hope, in order for him to become “a father of many nations,” according to that having been spoken, “so shall your seed be.” 19 And not having deficient faith, he considered not his own body, having been already rendered impotent — being about a hundred years (old) — and the deadness of Sarah’s womb, 20 and he did not vacillate with unbelief with reference to the promise of God, but became/was invigorated with faith, having given praise/honor/glory to God, 21 even having been fully convinced/assured that what has been promised, he (God) is also able to accomplish. 22 Therefore/on which account “it was also imputed to him as righteousness/right standing.” 23 Now it was not written that it was imputed to him for him alone, 24 but for us also, to whom it is going to be imputed — to the ones faithing upon the One having raised up our Lord Jesus out of death. 25 Who was given over/delivered up for our transgressions, and was raised up for our justification/acquittal/acceptance.

5:1 Therefore, having been justified/rendered just/made right by means of faith, we are possessing harmonious peace with God through/by means of our Lord Jesus Christ (cf. 8:5-8), 2 through/by means of whom we have also had access to/admission into this grace by which we have firmly stood/endured, and we ourselves are boasting in/bragging on a confident expectation of glorification by God. 3 Not only that, but we are also boasting/bragging over afflictive tribulations and distressing circumstances, knowing absolutely that tribulation/affliction/distress is itself producing/working out/bringing about a persevering patient endurance as a result, 4 and endurance a tested and approved character, and character a confident expectation, 5 and the expectation is not humiliating/frustrating/disappointing, for the generous, devoted, self-sacrificial loving-care of God has been liberally poured out into our hearts by means of the Holy Spirit having been given/assigned to us.

6 And further, we being helpless, just in time, Christ died in place of/on behalf of/for the sake of sinners. 7 Why, hardly anyone will sacrifice himself in place of/on behalf of/for the sake of an innocent (man). Yet perhaps/possibly one might even dare/resolve to die in place of/on behalf of/for the sake of the good. 8 But/however God is prominently evincing/demonstrating his self-sacrificial loving-care to/for us in that we being yet sinners, Christ died in our place/on our behalf/for our sake. 9 To a much greater extent, then, having now been justified/rendered just/made right by/through his shed blood, we will be saved from the wrath (of God) by means of him/because of him/for his sake. 10 For if being adversaries we were reconciled to God through/by means of the death of his Son, to a much greater extent, having been reconciled, we will be saved by his life. 11 Not only that, but (we will) also (be) continually boasting/bragging ourselves on God on account of/because of our Lord Jesus Christ, through/by means of whom we now received reconciliation (cf. 2nd Co. 5:11-21).

12 With a view towards this, even as the sin nature entered into the world through/by means of one man, and through/by means of the sin nature, death — even so, death passed on to all persons. 13 Then, up until Law, sin was existing in the world, yet sin was not being imputed (because there was) no Law existing. 14 However, death reigned from Adam until Moses, even over those not having sinned after the likeness of Adam’s transgression — who is a type of the Coming One. 15 But not unlike the transgression, so also (is) the free gift: for since by the transgression of the one, the many died, to a much greater extent the grace of God, and the gift in grace — that of the one man Jesus Christ — abounded to the many. 16 And the gift (is) not as from one having sinned: for on the one hand, the judgment from one (transgression) brought a condemnatory sentence; on the other hand, the free gift out of many transgressions brought justification. 17 For since by the transgression of the one, death reigned through/by means of the one, to a much greater extent those receiving the abundance of grace, and the gift of justification, will reign in life through/by means of the One — Jesus Christ. 18 So then, as that one transgression brought a condemnatory sentence on to all men, so also that one meritorious instance of perfect righteousness brought acceptance of life on to all men. 19 For just as through/by means of the disobedience of the one man the many were constituted sinners, so also through/by means of the obedience of the One, the many will be constituted righteous.

20 Now Law supervened in order that/so that it might augment/increase the transgression. And where the sin nature came into wider action, the grace (of God) abounded wider yet, 21 in order that/so that just as the sin nature predominated/prevailed/reigned in (spiritual and physical) death (cf. 5:12, 14), so also the grace (of God) can predominate/prevail/reign through/by means of justification on to life eternal through/by means of Jesus Christ our Lord (cf. 5:15, 17).

6:1 What shall we say then? Shall we continue a relationship with/to linger on with/to adhere to, the sin nature, in order that the grace (of God) can broadly increase/abound/be augmented? 2 May that never happen! We who died (with reference) to the sin nature -- how shall we live for/exist for/be possessed by/controlled by it any longer? 3 Or are you all unaware that as many as/all who were baptized into/identified with Christ Jesus were immersed into/identified with his death? 4 Therefore, we were buried with him through/by means of the baptism/immersion into that death, so that just as Christ was raised up out of death by means of the glorious working of the Father, so we also should (likewise) maintain a walk within (the parameters of) newness of life (cf. 8:2). 5 Now since we have become attached to/united with the likeness/similitude of that death of his, moreover we ourselves shall also be (attached to/united with the likeness/similitude) of the resurrection (of his) -- 6 always knowing this: that the old man of ours was crucified (with him), so that the embodiment of the sin nature can be prevented/neutralized/rendered inoperative; we (are) no more/no longer to continue the slaving for the sin nature. 7 For the one having died has been completely and lastingly liberated from the agency/instrumentality of the sin nature. 8 Now since we died together with Christ, we are also continually believing that we shall coexist in life with him, 9 having known perfectly that Christ, having been raised up out of death, is dying no longer; death is no longer exercising sway over him. 10 For the (death) he died, he died (with reference) to the sin nature once for all (cf. 8:3-4); but the (life) he is ever living, he is ever living for God. 11 Thus you all also: continually reckon/regard/deem/consider yourselves to indeed be dead to/no longer under the influence of/nor devoted to the (indwelling) sin nature, but continuously living for God through/possessed by/controlled by (the indwelling Holy Spirit of) Christ Jesus our Lord.

12 Therefore, do not be allowing the sin nature (to have) continual, prevalent, controlling sway/rule over your mortal body/dead carcass with a view toward continuing to heed/obey it in (cooperation) with its impulses toward cupidity; 13 neither be presenting/providing/devoting your body-parts (as) implements of iniquity to the sin nature; but devote/present yourselves to God as if living/functioning out of/from (the realm of) death, and (be presenting/providing/devoting) your body-parts to God (as) implements of godliness/piety/virtue. 14 For Sin shall not be you all's master, because you all are not under Law, but under Grace (cf. 5:20-21).

15 What now? Can/Should/May we sin because we are no longer under Law but under Grace? May that never happen! 16 Haven't you all perfectly understood that to whom you all are presenting/providing/devoting yourselves as slaves with respect to obedience, you all are slaves to whom you are continually obeying -- whether of Sin on toward death, or of submissive, compliant obedience (to the Spirit) on toward godliness/piety/virtue? 17 But thank God that you all used to be slaves of the sin nature, yet (now) from within (the) heart you all submissively obeyed that (Gospel) formula of teaching to which you all were committed/entrusted. 18 And having been freed (from the domination) of the sin nature, you all were devoted to godliness/piety/virtue. 19 I am speaking analogous to humanity on account of the disadvantage of your carnal nature: for, just/like as you all presented/provided/devoted your body-parts (as) slaves to impure lewdness, and to breaking the Law, so in this (same) way, you all present/provide/devote your body-parts (as) slaves to godliness/piety/virtue on to sanctified moral purity. 20 For when you all were slaves of the sin nature, you all were free with regard to godliness/piety/virtue: 21 consequently, what fruit were you all realizing then/at that time for/over which you all are now ashamed of yourselves? For the end/result/realization of those (things is) death. 22 But now, having been freed from (the domination) of the sin nature, and having become devoted to the service of/enslaved to God, you all are retaining your fruit on to sanctified moral purity, and the end/result/realization -- life eternal. 23 For the stipend/remuneration/reward of the sin nature (is) death, but the free grace gift of God (is) life eternal in/through Christ Jesus our Lord.

7:1 Or are you all unaware, brothers -- for I am speaking experientially to those knowing law -- that the Law is in charge of a person for as long a time as they are alive? 2 For the woman married to a man has been bound by Law to the living husband. But if ever the husband should die, she has been released/freed/dissevered from the Law regarding the husband. 3 So then -- (while) the husband is living -- if ever she were to change herself to another husband, she will be designated an adulteress. But if ever the husband should die, she is exempt from that Law -- so that she (is) not to be (designated) an adulteress (after) having been changed to another husband (cf. 6:1-4). 4 Therefore, my brothers, even you were killed dead (with reference) to the Law through/by means of the body of Christ for the intent/purpose that you all were to be born/converted/changed to another -- to the One having been raised up out of death -- so that we can bring forth fruit for God. 5 For when we were possessed by the carnal nature, the passionate arousals of those sins (springing up/arising) through/by means of the Law, were themselves an active power/principle within our body-parts so as to bring forth the fruit for death. 6 But (as of) now, we were freed/released/dissevered from the agency/instrumentality of the Law, having died to that by which we were being held captive or bound (through obligation), in order for us to continually be subservient to a newness of spirituality, and not to an oldness of a written code.

7 What shall we say then? The Law (is) a wrong/an error/a failure? May that never be! On the contrary I knew/identified/recognized not the sinful nature except through/by means of a law: for even the (sin of) covetousness I would have not known/identified/recognized but that the Law was saying, "Thou shalt not covet" (cf. 3:20). 8 But having taken opportune advantage, the sin nature itself produced within me as a result -- by means of that commandment -- every cupidinous desire. For apart from Law, Sin (is) without life. 9 Now, I once was living apart from Law, but the commandment having come, the sin nature sprang to life -- and I died. 10 Then it was evident/made clear to me that the commandment intended for life -- this caused death. 11 For the sin nature, having taken opportune advantage through/by means of the commandment, deceived/beguiled me thoroughly, and killed me by way/means of it. 12 Therefore, the Law (is) indeed distinctly ethical/awesomely judicial/worthy of respect, and the commandment (is) functionally dedicated/morally right/set apart for success, and (it is) equitable/fair/just, and (it is) good/profitable/beneficial.

13 Now, has the Good become death for/to me? May that never be! On the contrary, so that the sin nature could be brought to light/might be exposed/can be seen for what it is -- Sin -- (it was) always bringing out death for/to me by means of the Good, so that the sin nature by means of the commandment might/could itself be made/become extremely sinful. 14 For we have known absolutely that the Law is always spiritual; yet I am carnal, having been completely sold out/devoted to the sin nature. 15 For I do not know/understand/realize what I myself am producing as a result, because what I will, this I am not always practicing; but what I am detesting, this I am always doing. 16 Now, if what I do not will, this I am always doing, I am in accord/agreement that the Law (is) good/profitable/beneficial; 17 but now, no longer am I (the one) working it out, but (it is) the sin nature dwelling within me. 18 For I absolutely know that good is not dwelling in me -- that is in my carnal nature (cf. 7:25). For the inclination to will is itself always present with me, but the inclination to bring about the good I am not always finding. 19 For what good I will, I am not always doing; but what evil I will not, this I am always practicing. 20 And if what I will not, I am always doing, I myself am no longer doing it, but the sin nature dwelling within me. 21 I am then continually discovering/recognizing this axiom/maxim: that for me -- the willing -- (when) doing the good, that evil is itself ever present with me. 22 For I continually delight myself with the Law of God according to the inner man; 23 but I (also) note/discern/perceive another law in/within my body-parts contravening/opposing/setting itself against the command of my intellect, and leading me captive/subjecting me to the rule/control/compulsive coercion of the sin nature -- the (one) existing within my body-parts. 24 I (am) a wretched, miserably afflicted man! Who will drag/rescue/save/deliver me from/out of the embodiment of this death (cf. 6:6; 8:18-23)? 25 I am always giving thanks to God because of/on account of Jesus Christ our Lord! So then, I myself, on the one hand, am continually subservient to/slaving for God's Law with the mind/intellect, (yet) on the other hand, (subservient to/slaving for) Sin's law with the carnal nature.

8:1 Therefore (there is) now in time no condemnation (cf. 5:16, 18) to/for the (ones residing) in Christ Jesus, (who are) not habitually walking/maintaining a walk according to carnality, but according to spirituality (cf. 6:4). 2 For the principle of spiritual living in Christ Jesus (cf. 7:6) liberated you/me from the Law of sin and death (cf. 5:12,14; 6:9-11). 3 For the impotence of the Law, in that it was inefficient because of/on account of the carnal nature (cf. 7:23, 25b), God (addressed) -- having sent/dispatched his own Son into a corresponding likeness of sinful flesh; and because of/on account of sin -- he condemned the sin nature in that flesh (cf. 7:4) 4 in order that the decree of the Law can be fulfilled for us (cf. Mt. 5:17-18, 20, 48; Col. 2:14; Gal. 3:21-26) -- those (of us) not habitually walking/maintaining a walk according to carnality, but according to spirituality. 5 For those existing in carnality are inclining towards the (things) of the carnal nature, but those (existing) in spirituality (are inclining towards) the (things) of the spiritual nature. 6 For the inclination/frame of thought/mindset of the carnal (one is) death, but the inclination/frame of thought/mindset of the spiritual (one is) life and peace (cf. 5:1). 7 Therefore, the inclination/frame of thought/mindset of the carnal (one is) a state of enmity against God, for it never renders obedience/submits itself to the Law/Rule/Standard of God, for it is itself inherently unable to; 8 and those existing for carnality are unable to please God. 9 But, you all are not in carnality, but in spirituality, if it be/is so that God's (Holy) Spirit is dwelling/living/residing within you all. Yet if anyone is not possessing/affected by/subject to Christ's (Holy) Spirit, this (one) is not of him. 10 But if Christ (is) within you all, on the one hand, the body (is) dead because of sin, on the other hand, the spirit (is) alive because of righteousness. 11 And if the Spirit of the (One) having raised up Jesus out of death is dwelling/living/residing within you all, the (One) having raised up the Christ out of death will also vivify/quicken/make alive all of your mortal bodies through/by means of his Spirit dwelling/living/residing within you all.

12 So therefore, brothers, we are never under obligation/bound in any way to the carnal nature, to continue living according to carnality. 13 For if you all are habitually living according to carnality, you all are going/intending to die; but if for spirituality you all regularly prevent/subdue/put to death the (carnal) operations/ways/practices of the body (cf. 6:6; 7:24), you all will live (cf. Gal. 5:13-25); 14 for as many as are being habitually led by God's Spirit, these are always (mature) sons/daughters of God. 15 For you all did not receive a spirit of thralldom to fear further, but you all received a Spirit of sonship with/by Whom we are continually crying, "Daddy! Father!." 16 The Spirit itself is always testifying/bearing witness together with our spirit that we are (forever) children of God. 17 And if children, then heirs -- on the one hand, heirs of God -- on the other hand, co-heirs with Christ, if it be/is so that we are enduring corresponding sufferings, so that we can experience mutual glorification.

18 For I myself conclude that the sufferings/afflictions of the present time (are) not worthy of comparison with the impending glory to be revealed to/in us. 19 For the eager anticipation of the creation is: looking for the revelation of the sons (daughters) of God. 20 For the creation was subjected to a futile frustration in hope — not willingly, but by the subjecting One. 21 For even the creation itself will be set free from the slavery of perishable mortality in accordance with the freedom of the glory of God’s children. 22 For we know absolutely that all the creation is groaning and travailing together on to the present. 23 Not only that, but ourselves having the first-fruit of the Spirit also: even we ourselves are groaning within ourselves awaiting adoption/realizing son-ship — the deliverance of our body procured by the payment of ransom. 24 For we were saved in hope; yet hope being realized is not hope; for why is one yet hoping for what one is already realizing? 25 But if we are hoping for what we are realizing not, we ourselves are awaiting with perseverance. 26 And likewise, even the Spirit itself is supporting/helping/aiding our ineptitudes: for that which we ourselves shall pray, according as is required, we know not how; but the Spirit itself is interceding on our behalf with inexpressible aspirations. 27 And the One searching hearts has known absolutely what the frame of thought (is) of the Spirit; because it is ever interceding on behalf of holy ones before God. 28 And we know absolutely that God is always working all together for good — for those loving God — for those being called according to a predetermined purpose. 29 For (those) whom he foreknew, he also predestined (to) assimilation of his Son’s likeness, in order for him to be the preeminent One among many brothers. 30 And whom he predestined, these he also called; and whom he called, these he also justified; and whom he justified, these he also glorified.

31/32 What then shall we say of these? Since God (is) for us — Who in fact spared not his own Son, but gave him up on behalf of us all — who (is) against us? How shall he not also with him, himself freely give/grant to us the totality? 33 Who shall bring a charge against God’s elect? God (is) the One justifying! 34 Who (is) the one condemning? Christ (is) the One having died — yea rather having been raised up, and who is ever at God’s right hand, and who is ever interceding on our behalf! 35 What shall sever us from the self-sacrificial loving-care of Christ? Tribulation? Or dire straits? Or persecution? Or famine? Or nakedness? Or danger? Or sword? 36 How it has been written!

For your sake we are being exposed to imminent death all day long; we were accounted as slaughtered sheep.”

37 But in/within/through all these we are prevailing mightily victorious through/by means of the One having self-sacrificially loved us. 38 For I have been persuaded that neither death, nor life, nor angels, nor rulers, nor authorities, nor having a present, nor having a future, 39 nor height, nor depth, nor any other created thing will itself be able to sever us from God’s self-sacrificial loving-care — that within Christ Jesus our Lord.

9:1 I am speaking truth in Christ — I am not lying to myself — my conscience bearing witness with me in spiritual holiness — 2 that for me there is always great sorrow, and constant pain within my heart; 3 for I was praying for myself, desiring to be separated from the Christ myself, instead of my brothers — my fellow countrymen who are Israelites 4 according to lineage — of whom is the adoption, and the fame, and the law-giver, and the worship; and of whom are the covenants, and the promises, 5 and the fathers; and out of whom is the Christ — that according to lineage — the one being over all — a God worthy of praise on into the ages. Amen.

6 But its not as though the word of God has been fruitless; for not all these out of Israel are Israel, 7 seeing that neither are all children Abraham’s seed, but “through Isaac shall your seed be called.” 8 That is, the children of the lineage — these are not God’s children — but the children of the promise are being counted for seed. 9 For the word of promise is this: “According to this fitting season I myself will come, and to Sarah shall be a son.” 10 Not only that, but also Rebecca having conception from one — our father Isaac — 11 (the offspring) not as yet having been born, nor having practiced anything good or bad, in order that the predetermined purpose of God according to election might be established — not by means of works, but by means of the One calling — 12 it was said to her that the eldest will serve the youngest, 13 as it has been written, “Jacob I have loved, but Esau I hated.”

14 What shall we say then? Is not injustice/unfairness with God? May that never be! 15 For he is saying to Moses, “I will have mercy on whomever I may have mercy, and I will have compassion on whomever I may have compassion.” 16 So then, (it is) not of the one willing, nor of the one running, but of the gracious mercying of God. 17 For the Scripture is saying to Pharaoh, “For this itself I raised you up, in order that I myself might demonstrated my power over you, and that my Name might be proclaimed over all the earth. 18 So then, he mercies whom he wills, and whom he wills he hardens.

19 Will you then say to me, “Why does he himself yet find fault; for who has resisted his will?” 20 Yea rather, who are you O man — the one back-talking God? The thing formed will not say to the one having formed, “Why did you make me like this?” 21 Or does not the potter always have prerogative over the clay, to make out of the same lump, one vessel for honor, another for dishonor? 22 But if God, wanting to display his wrath and to make his power known, bore with great forbearance vessels of wrath having been prepared for destruction, 23 then also he can make known the wealth of his glory upon vessels of mercy which he prepared in advance for glory — 24 us whom also he called, not out of (the) Jews only, but also out of (the) Gentiles; 25 as he also says in Hosea: “I will call those not my people, ‘My people,’ and the one having not been loved, ‘Having been loved.’ 26 And it shall be in the place where it was said to them, ‘You are not my people,’ there they shall be called, ‘Sons of (the) living God.’” 27 And Isaiah cries out concerning Israel, “Even if the number of the sons of Israel may be as the sand of the sea, (only) the remnant will be saved; 28 for, consummating and determining a message with fair and equitable dealing, that having been determined, the Lord will make a message for the earth.” 29 And as Isaiah has predicted, “Unless the Lord of Hosts left us a seed, we would even be made like Sodom, and we would even resemble Gomorrah.” 30 What shall we say then? That Gentiles — those not earnestly endeavoring to acquire justification — obtained justification, even a justification by means of faith. 31 But Israel, pursuing Law for justification, attained not to a law for justification. 32 On what account? Because (it was) not by faith, but as by works of Law. For they stumbled and took offense at the Stone of stumbling. 33 Just as it has been written, “Behold, I am placing in Zion a Stone of stumbling, and a Rock of offense, and every one faithing into him will not be disappointed.”

10:1 Brothers, my heart’s desire and prayer toward God on behalf of Israel is for salvation. 2 For I can bear witness for them that they are possessing Godly zeal, but not according to a complete or full understanding. 3 For, not knowing the Righteousness of God, and seeking to establish and confirm their own righteousness, they were not subordinated to that Righteousness of God; 4 for an objective of (the) Law is Christ as righteousness for all the believing. 5 For Moses is writing of that righteousness — that of (the) Law, “The individual fulfilling them shall himself live by them.” 6 But the righteousness of (the) Faith is saying thus: “Do not say in your heart, ‘Who shall ascend into the heavens in order to bring Christ down,’ 7 nor, ‘Who shall descend into the abyss in order to bring Christ up from the dead.’” 8 But what is it saying? “The word is near you — within your mouth, and within your heart — the word of the Faith which we are proclaiming: 9 that if you can openly declare and solemnly profess Jesus ‘Lord’ with your mouth, and you can believe with your heart that God raised him up out of death, you will be saved.” 10 For with (the) heart it is being believed for righteousness; and with (the) mouth it is being declared openly and professed solemnly for salvation. 11 For the Scripture is saying, “Every one believing with a view toward him will not be ashamed (to say so).” 12 For both Jew and Greek no distinct difference exists; for he is the Lord of all, being rich with a view toward all those calling for themselves upon him. 13 “For all who so-ever can call for themselves upon the Lord’s Name will be saved.”

14 How then can they call for themselves upon whom they believed not? And how can they believe whom they heard not? And how can they hear without a proclaimer? 15 And how can they proclaim unless they can be sent? Just as it has been written, “How beautiful (are) the feet of the ones proclaiming peace as good news — of the ones proclaiming as good news the virtues!” 16 But not all obeyed the good news; for Isaiah is saying, “Lord, who has believed our instruction?” 17 So faith (comes) by means of hearing, and hearing by means of God’s word. 18 But can I say, ‘They never heard?’ Yea rather, “Their sound went out into all the world, and their words into the ends of the habitable earth.” 19 But can I say, ‘Israel never knew?’ First Moses is saying, “I will provoke you all to jealousy over a non-nation; over an unintelligent nation I will provoke you all to anger.” 20 Also Isaiah speaks and is openly saying, “I was found by those not seeking after me; I myself became evident to those not asking for me.” 21 But to Israel he is saying, “The entire day I reached out my hands to a contumacious and oppositional people refusing belief and obedience.”

11:1 Can I then say, ‘Did not God himself discard his people?’ May that never happen, for I also am an Israelite, of Abraham’s seed, of Benjamin’s tribe! 2 God did not toss away those people of his whom he foreknew. Or have you not absolutely known what the Scripture is saying by Elijah — how he is pleading with God against Israel, saying, 3 “Lord, they killed your prophets, and they tore down your altars, and I alone am left, and they are seeking my life?” 4 But what is the divine oracle saying to him? “I reserved for myself seven thousand individuals who bent not a knee to Baal.” 5 So then, even at this time has arisen a remnant into an election of grace, 6 and if by grace, then (it is) no longer of works, otherwise grace be grace no longer. But if (it is) of works, it is no longer (of) grace, otherwise work is work no longer. 7 What then? What Israel is seeking, this it found not; but the elect found it — and the rest were hardened, 8 just as it has been written: “God gave to them a spirit of stupidity: eyes to see not, and ears to hear not, to this very day.” 9 And David is saying, “Let their table turn into a snare — even into a trap, and into an offense — even into a retribution for them. 10 Let their eyes be shrouded in darkness to see not, and their backs thoroughly bent over.”

11 Can I not then say, ‘They stumbled so that they could fall?’ May that never be! But by their transgression salvation (came) to the Gentiles in order to provoke them to jealousy. 12 And if their transgression (means) an enrichment of (the) world, and their defalcation an enrichment of (the) Gentiles, how much more their full inclusion!

13 Now I can speak to you all — the Gentiles — inasmuch as I am indeed an apostle of Gentiles. I will emphasize my ministry 14 if by any means I might provoke my kindred to jealousy (so) that I might save some of them. 15 For if their reprobation (means) reconciliation of (the) world, what (means their) reception if not life beyond death? 16 Now if the initial ingredient (is) holy, (so) also is the whole mix; and if the root (is) holy, (so) also (are) the branches.

17 Now if one of the branches were broken off, and you — being a wild olive branch — were grafted in among them, and became a partaker of the root, and of the richness of the olive tree, 18 do not assume superiority over the branches. But if you are vaunting yourself, you are not supporting the root, but the root (is supporting) you. 19 You will then say, “Branches were broken off so that I could be grafted in.” 20 Beautiful! They were broken off by unbelief, but you have stood by faith. Do not be proud or haughty, but fear for yourselves; 21 for if God spared not the natural branches, neither by any means will he spare you. 22 Behold therefore God’s kindness and severity: on the one hand, upon the ones having fallen — severity; on the other hand, upon you — kindness — provided you continue to embrace/adhere to that kindness. Otherwise you also will be cut off. 23 And even those — if they would not persist in unbelief — they will be grafted in; for God is able to graft them in again. 24 For if you were cut, according to nature, out of the wild olive tree, and against nature you were grafted into a cultivated olive tree, how much more will these — the natural ones — be grafted into their own olive tree?

25 For I don’t want you all to be ignorant (of) this mystery, brothers, lest you all should be wise among yourselves: for hardening in part has happened to Israel, during which the fullness of the Gentiles can come in. 26 So then, all Israel will be saved, just as it has been written, “The One delivering will himself come out of Zion, and he will turn atheistic irreverence away from Jacob; 27 and this will be the covenant from me with them: when I myself take away their sins.” 28 On the one hand, according to the good news, (they are) enemies for your sakes: on the other hand, according to election, (they are) beloved for the sake of the fathers; 29 for irrevocable are the gifts and the calling of God. 30 For just as you all also at one time disobeyed God, but were now shown mercy with the disobedience of these, 31 so also these disobeyed now for your mercy, in order that they also might be shown mercy. 32 For God banded together the all into disobedience so that he could show mercy to the all.

33 O depth of richness, and of wisdom, and of knowledge of God! How inscrutable his judgments, and incomprehensible his ways! 34 “For who knew (the) Lord’s mind, or who made himself his counselor?” 35 “Or who gave to him in advance that it will be repaid to him?” 36 For from him, and by him, and for him are the all — glory to him on to the ages. Amen.

12:1 I urge you therefore, brothers, by the compassionate mercies of God, to once and for all consecrate, dedicate and present your bodies a living sacrifice — acceptably holy and set apart from that which is common or profane — well-pleasing to God, which is your spiritually reasonable, rationally logical and sacrificially worshipful service. 2 And do not allow yourselves to be affectionately conformed to or assimilated into the present order of this age: but undergo transformation by the renovative renewal of your mind, with the express purpose being that you are to prove to yourself what the good, perfect and well-pleasing will of God is.

3 For, by means of the grace that has been given to me, I say to every one that is among you all, have not overweening pride, nor be presumptuously conceited, nor have overconfident, lofty thoughts beyond what is proper to think: but think with humility, modesty and objectivity, according as God has divided a measure of faith to each. 4 For just as we have many parts in our bodies, and all those parts do not have the same function: 5 so we, being many individuals, are together one body in Christ, and each of us parts or members of that one body in Christ. 6 And we have differing spiritual gifts allotted to each of us according to the grace of God: like prophecy, let us do it according to the ratio or proportion of faith we have; 7 or service, let us serve; or the one that is teaching, let him teach; 8 or the one that is exhorting, let him exhort; the one sharing, with single-mindedness; the one overseeing, with applied diligence; the one showing mercy, with cheerfulness.

9 Let love be unfeigned. Shrink from evil with abhorrence, while cleaving to good. 10 Love one another fervently with brotherly love and kind affection. Honor others, endeavoring to take the lead. 11 Earnestly apply yourselves with diligence, not with indolence, idleness, or slothfulness. Be fervent, ardent and zealous in serving the Lord. 12 Be rejoicing in the expectation of him. Firmly endure and persevere in affliction and distress while under pressure. Be steadfastly and constantly at all times persisting in prayer. 13 Be communicating relief and associating yourselves in sympathetic assistance with the necessities of the saints, earnestly and eagerly endeavoring to acquire and follow hospitality. 14 Confer favor, invoke blessing and speak well of those persecuting you: bless, and do not curse, nor imprecate evil upon them. 15 Rejoice with those who are rejoicing, and weep with those who are weeping. 16 Be mindful to entertain sentiments and inclinations of equality toward one another, not minding lofty things, but willingly conforming yourselves to lowliness, modesty and humility. Do not become wise within or among yourselves. 17 Be not paying back evil for evil to anyone. Strive to apply yourselves to practicing the exhibition of good in the presence of all persons. 18 As much as is in you, if possible, be cultivating peace and harmony with all persons, 19 not avenging yourselves, beloved, but giving place, and not yielding to anger and indignation; for it has been written, “Vengeance is mine, says the Lord. I will repay.” 20 If, therefore, your enemy is hungry, feed him: if he is thirsty, give him drink: for in doing this good you will be hospitably heaping your own shared fireplace coals that he will carry to his own fireplace upon his head. 21 Do not be overcome through the agency of the things that are evil, but overcome the evil things with the good things.

13:1 Let every soul be subject to the authority of police officers; for there is no officer but he who is from God; for those officers which are, exist by the appointment of God. 2 So, the one resisting the officer, has opposed the appointment of God, and those having resisted that officer will sustain to themselves an administrative execution of justice: 3 for those invested with authority and power are not a threat to good works, but to bad; and you don’t want to be afraid of the officer. Do good and you will have his approval, 4 for he is a servant of God for your good. But if you do evil, be afraid, for he is not armed for nothing; for he is the servant of God — an maintainer of right — inflicting punishment upon the one practicing evil. 5 Therefore, it is necessary to be subject to them, not only because of punishment, but also for the sake of your conscience. 6 This is also why we pay taxes: for they are God’s servants, intently and constantly engaged in this very thing. 7 Give then to all their dues: to the oppressing publican, the tax of oppression; to the revenuer, revenue; to the fearsome, fear; and to the honorable, honor.

8 Owe nothing to no one but Christian loving-care toward one another; for the one lovingly caring for one’s neighbor in Christ has fully fulfilled the extent of Law. 9 For: do not commit adultery; do not murder; do not steal; do not bear false witness; do not covet; and if there are any other commandments — and there are — they are summed up in this saying: “You shall lovingly care for your neighbor as you would yourself.” 10 Christian love does not work evil upon one’s neighbor; so then, Christian love is the perfect performance of Law.

11 Also this — knowing absolutely that the season is short — that it is already time to rouse yourselves out of religious slumber, for our deliverance is now nearer than when we first believed. 12 The night is far spent, and the day has drawn near. We should renounce and cast off of ourselves the works of darkness, then, and we should be invested with the weapons and armor of light. 13 We should walk circumspectly as if in the daytime when people can see us; not in partying, wanton feasting and drunkenness; not in lewd whoredom, outrageous license and lasciviousness; not in strife, altercations, jealousy and maliciousness. 14 But invest yourselves with the Lord Jesus Christ, and do not be making for yourselves provision for the lusts of the carnal nature.

14:1 Hospitably receive, associate with, and treat with kindness those being weak, doubting, hesitant, timid, unsettled and unsure in the Faith, but not to contentious judging, isolating distinctions, scrutinizing differences or the reasoning of doubts. 2 One believes he can eat everything, but another, being weak, unsettled and unsure, is eating only vegetables. 3 Let not the one eating everything treat with contempt, condemn, despise, scorn, or otherwise cause the vegetarian to stumble; and let not the vegetarian judge, censor, or call to account the one eating everything; for God has accepted him also. 4 Who are you to be judging, censoring or calling to account the slave of another? To his own Lord he is standing approved or is falling into disfavor: but he will remain standing, for God is able to make him stand. 5 One esteems one day above another: one makes no distinction. Let each in his own mind be fully assured and convinced. 6 To the one regarding the day: pay regard to the Lord. To the one not regarding the day: pay no regard to the Lord. The one eating, eats as to the Lord, for he is thanking God; and the one not eating, he is not eating as to the Lord, and he is also thanking God. 7 And not one of us is living to himself, and not one is dying to himself. 8 And if we are living, we are living as to the Lord; and if we should die, we will die as to the Lord. And, therefore, if we are living, and if we should die, we are doing both as to the Lord. 9 For, for this Christ also died and rose and lives again: in order that he might be Lord of both the living and the dead. 10 And why are you judging your brother? Or why are you also minimizing, disregarding and scorning your brother? For all Christians will stand before the bema seat of Christ to be judged. 11 For it has been written, “I live, says the Lord, so that every knee will bend to me, and every tongue will confess to God.” 12 So, then, each one of us will give account of himself to God.

13 Therefore, we should no longer judge one another, but rather, judge this: not to spring a trap, create an occasion of sinning, or be the means of inducement for sin to the brother. 14 I know for sure, and am firmly persuaded in the Lord Jesus, that nothing is common, unclean or profane in and of itself — except to the one deeming it to be so: to him this is common, unclean or profane. 15 And if your brother is being offended and feeling pain because of your food, you are no longer walking according to Christian love and kindly concern for him. Do not ruin him for whom Christ died by or with your food. 16 Therefore, let not your “virtue” be ridicule. 17 For the kingdom of God is not a matter of eating and drinking, but of fairness, integrity, tranquilizing peace and exuberant joy in the Holy Spirit. 18 And the one devotedly in subjection to Christ in these things is well-pleasing and acceptable to God and acceptable to men. 19 So, then, we should eagerly and earnestly be pursuing the things of concord, unity and peace, and those things in accordance with advancement and edification in the presence of one another. 20 Do not ruin the work of God for the sake of food. Truly, all things are pure, but they are wrong to the man eating them, stumbling out of religious shock or moral embarrassment. 21 You will do good not to eat meat, nor to drink wine, nor to partake of any other thing whereby your brother is stumbling and taking offense at, or is being vexed, shocked, pained and offended with feelings of repugnance, or is being afflicted, distressed and unsettled with hesitation and doubt. 22 Are you confident? Keep the practice of it to yourself in the presence of God. Fortunate is the one without personal scruple or question regarding what he is allowing as approved. 23 But if one should eat with discrimination, doubt and hesitation, he has been made to feel guilty, because it was not out of the confidence that comes with understanding; for all that is not of faith is sin.

15:1 And we, the strong and spiritually mature, ought to forebear and tolerate the doubts, scruples and hesitations of the weak and powerless who are spiritually immature, and not to consult our own pleasure or desire. 2 And let each one of us please his neighbor for his benefit on to edification, 3 for even Christ consulted not his own pleasure, but instead, even as it has been written, “The reviling and reproaches of those insulting you with opprobrious language fell upon me.” 4 For whatever was previously written, was previously written for our instruction, so that through patient endurance and the encouragement of the Scriptures, we might have hope — that confident expectation which comes through a faith understanding credible facts and evidences. 5 Now may the God of patient endurance, and of encouraging solace and consolation, grant to you all the ability to think mutually with one another according to Christ Jesus, 6 in order that unanimously, with one accord, and with one mouth, without reservation, you may glorify the God and Father of our Lord Jesus Christ.

7 Therefore, you all associate with one another, receiving each other with kindness and hospitality, even as Christ also received us to himself as associates and companions into the glory of God. 8 Now, I say, Jesus Christ has become an Israeli minister charged with the significant characteristic of circumcision in maintenance of the truth of God, to verify the promissory annunciations made to the Patriarchs; 9 and also he has become a Gentile minister to the Gentiles in maintenance of the mercy of God for to magnify God to everyone else, even as it has been written, “For this cause I will confess to you among the Gentiles, and sing to your Name.” 10 And again the Psalmist says, “You Gentiles, rejoice with His people.” 11 And again, “Praise the Lord all you Gentiles; and extol His virtues all you nations.” 12 And again, Isaiah says, “There shall be a Root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles hope.” 13 Now, may God, the source of confident expectation, fill you up with all exuberant joy, and tranquilizing peace in the Faith, to the extent of abundantly furnishing you with confidence in the power of the Holy Spirit.

14 Now, I am persuaded concerning you all, my brothers — even I myself — that even you are replete with goodness and virtue, having been filled with every knowable Christian enlightenment, being able to admonish and warn one another. 15 Nevertheless, brothers, I presumptively wrote to you at length, accordingly reminding you because of the grace that has been given to me by God; 16 for I am a servant and minister of Jesus Christ to the Gentiles, officiating the good news of God, so that the presentation and offering of the Gentiles may become pleasing and acceptable, having been purified and sanctified by the Holy Spirit. 17 Therefore I have joy through Jesus Christ regarding the things of God. 18 But I will not presume to speak of anything which Christ has not produced through me for the obedience of Gentiles in both word and deed, 19 through the power of signs and wonders, through the power of the Spirit of God, so that from Jerusalem, and around even to Illyricum, I have fully set forth the good news of Christ. 20 And thus, in this way, I was myself earnestly endeavoring — exerting utmost effort — striving to proclaim the good news where Christ has not been named, in order that I might not build upon another man’s foundation, 21 but, even as it has been written, “To whom it has not been preached concerning Him, they will be admitted to witness: and they that have not heard, they will clearly perceive.”

22 For which reason I have been greatly impeded in my efforts to come to you; 23 but now, no longer having opportunity in these parts, and for many years having a great desire to come to you, 24 when so ever I shall take my journey into Spain, I will come to you: for I expect to visit you on my passing through, and to be sent forth there by you, if I can first be satiated with your fellowship. 25 But for now I am going to Jerusalem, ministering to the saints; 26 for Macedonia and Achaia wanted to make a partial contribution in aid to the poor of those saints which are in Jerusalem; 27 and it pleased them to do so; for they are their debtors; for since the Gentiles became sharers pertaining to spiritual things for the soul, they are obligated and bound also to assist them in the physical realm. 28 Therefore after having completed this, and having safely delivered to them this fruit, I will go forth, through you, into Spain. 29 And I know absolutely that in coming to you, I will come in the full measure/boon of divine blessings of the good news of Christ.

30 Now I am encouraging you all, brothers, by our Lord Jesus Christ, and by the loving-care of the Spirit, that you fight, exerting your strength in company with me, earnestly aiding me in prayers to God on my behalf, 31 in order that I might be rescued and delivered from those refusing belief and compliance in Judea, and in order that my service which is for Jerusalem may be acceptable and pleasing to the saints, 32 in order that I might come to you in joy while yet subject to the will of God, and that I may experience refreshment in your company; 33 and the God of peace be with you all.

16:25 Now to the One who is able to render you steadfast, firm and immoveable according to my good news, even the doctrine of Jesus Christ that is publicly inculcated according to the spiritual disclosure/initiation of knowledge into the mystery; having been concealed, not to be revealed, since times indeterminate, 26 but now being revealed, through both the prophetic writings, and according to the decree of God eternal; being made known/revealed/declared with a view to the faithful obedience and submission of all nations: 27 to the only all-wise God, through Jesus Christ, be recognition, praise, honor and glorification into eternity. Amen.

Cover letter for this copy of Romans to those in Ephesus

1 Now I am favorably recommending to you Phoebe our sister, being a deaconess of the church in Cenchrea, 2 in order that you all might kindly receive and entertain her in the Lord in a manner deserving of the saints; and that you might also stand by her, and assist and support her in whatever matter or affair she might desire of you: for she has become a patroness and protector of many, and of myself also.

3 Express good wishes to Priscilla and Aquila, my associates and coadjutors in Christ Jesus: 4 who have laid down their own necks in imminent risk for my soul: to whom I am not only giving thanks, but also all of the churches of the Gentiles who are benefiting from this. 5 Express good wishes to the church that is in their house. Express good wishes to my dear Epaenetus, who is of the first portion of Achaia to Christ. 6 Express good wishes to Mariam, who wrought much toil upon you all. 7 Express good wishes to Andronicus and Junia, my fellow-countrymen and my fellow-captives who are eminently of note among the apostles, and who are in Christ having preceded me in him. 8 Express good wishes to Amplias, my beloved in the Lord. 9 Express good wishes to Urbane, our fellow-laborer in Christ, and Stachys my beloved. 10 Express good wishes to Apelles, the tried and approved in Christ. Express good wishes to them which are of the household of Aristobulus. 11 Express good wishes to my kinsman Herodian. Express good wishes to them being in the Lord which are of the household of Narcissus. 12 Express good wishes to Tryphena and Tryphosa, those laboring in the Lord. Express good wishes to the beloved Persis, who often labored hard in the Lord. 13 Express good wishes to Rufus, the exalted in the Lord, and his mother who is also mine. 14 Express good wishes to Asyncritus, Phlegon, Hermas, Patrobas, Hermes and the brothers which are with them. 15 Express good wishes to Philologus and Julian, Nereus and his sister, and Olympas, and all the saints which are with him. 16 Greet or welcome one another with a holy brotherly kiss. The churches of Christ are expressing good wishes to you all.

17 Now I am beseeching you brothers, mark those dissenters which stand apart and divide, and note their ruinous, sinful offenses, impediments and traps that are contrary to the mode of teaching and kind of doctrine which you all have learned; and you all turn away from them and avoid them. 18 For they which are of this kind or sort are not devoted and subservient, and not occupied with serving our Lord Jesus Christ, but they serve their own appetite; and through smooth words and flattery they are actively and thoroughly deceiving and beguiling the hearts of the innocent and gullible. 19 But your submissiveness has reached abroad to all: therefore, I rejoice over you all: and I would have you to be truly clever with regard to that which is good, yet artless with regard to that which is evil. 20 And the God of tranquilizing peace will soon debilitate and break the power of Satan under your feet. The grace of our Lord Jesus Christ be with you. Amen.

21 Timotheus my fellow-laborer, and Lucius, and Jason, and Sosipater, my kinsman, greet you. 22 I, Tertius, penning this epistle, greet you in the Lord. 23 Gaius, my host, and host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, his brother.

24 The grace of our Lord Jesus Christ be with you all. Amen.

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