always in my prayers entreating that now, at length, if such be His will, the way may by some means be made clear for me to come to you.

For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Wherefore, inexcusable, thou art, O man, whoever judgest; for, wherein thou judgest some one else, thyself, thou dost condemn, - for, the very things, thou dost practise, who art judging:

Now we [Jews] know that God's judgment against people who practice such things [i.e., the Gentiles] is according to truth. [Note: Some use "You say," at the beginning of the sentence, making it an assertion of the Jews which Paul sets about to answer].

But to the ones who have selfish ambition [Note: Some translate these words "are contentious"] and refuse to obey the truth, but [instead] obey what is wrong, [God will bring] wrath, fury,

(For when the [unconverted] Gentiles, who do not have the law of Moses, instinctively practice [some of] its requirements, they become their own lawmakers, even though they do not have the law of Moses.

In doing this [i.e., practicing some of the requirements of the law of Moses], they demonstrate that these requirements are written in their hearts. Their conscience tells them this, and their thoughts alternately accuse them [of wrongdoing], or else endorse them [for doing right]).

But the [true] Jew is the person who is one on the inside, and [his] circumcision is a heart condition, [produced] by the Holy Spirit and not by the written law of Moses. [Note: Some translate "Spirit" here as "spirit" and make it simply an amplification of "heart"]. This person receives his praise from God and not [merely] from people.

For what if some did not believe? shall their unbelief make the faith of God without effect?

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.

through whom also, as the result of faith, we have obtained an introduction into that state of favour with God in which we stand, and we exult in hope of some day sharing in God's glory.

For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.

Now the law made some entrance, that the offence might appear to abound; but where sin abounded, grace hath superabounded; that as sin had reigned in death,

Therefore, my brothers, you also died to the law [i.e., were released from its binding requirements] through the body of Christ [Note: This seems to refer to Christ's death on the cross, but some think it refers to becoming a part of the church], so that you could belong to someone else, [namely] to Christ, who was raised from the dead in order that we might live spiritually productive lives for God.

But now that we have died to what controlled us and have been released from [the requirements of] the law of Moses [i.e., under the Gospel age], we serve [God] in a new way [directed] by the Holy Spirit [Note: Some take "Spirit" here to be "spirit" and see it as describing the inner person], and not in the old way [directed] by the written law of Moses.

And if Christ lives in your hearts, even though the body is [doomed to] death because of [Adam's ?] sin; yet the spirit is [destined to] live [forever] because of being [made] right with God. [Note: Some take "spirit" here to be "Spirit" and make it "The Holy Spirit gives you life." See next verse].

For you did not receive the Holy Spirit, to enslave you again to fear, [Note: Some translators take "Holy Spirit" here to be "spirit," making the verse say "you did not receive the spirit of slavery"], but you received the Holy Spirit [who produces] sonship, so we can call out, "Abba", [which means] "Father."

For the creation was subjected to frustration and futility, not willingly [because of some intentional fault on its part], but by the will of Him who subjected it, in hope

Yet not without the hope that some day Nature, also, will be set free from enslavement to decay, and will attain to the freedom which will mark the Glory of the Children of God.

And in the same way, the Holy Spirit helps [us in] our weakness; for we do not know what we ought to pray for [Note: Some translators understand this as "how to pray"]. But the Holy Spirit goes to God on our behalf with groanings [in our hearts] that are not expressed [in words].

thus some he pursues with his favours, and abandons others to their obduracy, according as he thinks fit.

Or hath not the potter a right over the clay - out of the same lump, to make some, indeed, into a vessel for honour, and some for dishonour?

Even as Isaiah says in an earlier place, "Were it not that the Lord, the God of Hosts, had left us some few descendants, we should have become like Sodom, and have come to resemble Gomorrah."

But how, it may be asked, are they to invoke one in whom they have not learned to believe? And how are they to believe in one whose words they have not heard? And how are they to hear his words unless some one proclaims him?

But, some will say, they have not all hearkened to the Good News. No, for Isaiah asks, "Lord, who has believed the Message they have heard from us?"

In the same way, there are at this present time some who are marked out by the selection of grace.

If by any means I may provoke to emulation them which are my flesh, and might save some of them.

And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

For I would not have you ignorant, brethren, of this mystery, lest ye should be wise in your own conceits, that blindness hath to some extent come upon Israel, until the fullness of the gentiles shall have come in.

Be enthusiastic instead of lazy. Be fervent in your spirit [Note: Some translators take "spirit" here to refer to the "Holy Spirit"], [as you] serve the Lord.

The man who will eat anything must not look down on the man who abstains from some things, and the man who abstains from them must not criticize the one who does not, for God has accepted him.

Again, one man considers some days to be more sacred than others, while another considers all days to be alike. Every one ought to be fully convinced in his own mind.

He that regardeth a day regardeth it to the Lord; and he that regardeth not the day, in deference to the Lord he doth not regard it. So he, that eateth all sorts of food, eateth to the Lord; for he giveth God thanks for it; and he that eateth not of some kinds of food, in deference to the Lord he eateth not, and giveth God thanks for the rest.

Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,

whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)--

For [Gentile believers in] Macedonia and Achaia have been pleased to make a contribution for the poor among the saints (Jewish believers) in Jerusalem.

So that, God willing, I may be able to come to you with a joyful heart, and enjoy some rest among you.

Gaius, who is hosting me [i.e., Paul] and the whole church [here], sends you his greetings. [Note: This was probably the Gaius who lived in Corinth (I Cor. 1:14) and was apparently both wealthy and generous]. Erastus, the city treasurer [of Corinth] sends his greetings to you, along with our brother Quartus. {{Some manuscripts contain verse 24), which repeats the benediction of verse 20}}