G2532–καί–kai

And since you claim the name of Jew, and find rest and satisfaction in the Law, and make your boast in God,

καὶ kai “and”καὶ kai “and”

and know the supreme will, and can test things that differ--being a man who receives instruction from the Law--

καὶ kai “and”καὶ kai “and”

a schoolmaster for the dull and ignorant, a teacher of the young, because in the Law you possess an outline of real knowledge and an outline of the truth:

καὶ kai “and”

although he is a Gentile by birth, if he scrupulously obeys the Law, shall he not sit in judgement upon you who, possessing, as you do, a written Law and circumcision, are yet a Law-breaker?

καὶ kai “And”καὶ kai “and”

But the true Jew is one inwardly, and true circumcision is heart-circumcision--not literal, but spiritual; and such people receive praise not from men, but from God.

καὶ kai “and”

No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest."

καὶ kai “and”

And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue is just.

καὶ kai “And”καὶ kai “and”

What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin.

καὶ kai “and”

"Their mouths are full of cursing and bitterness."

καὶ kai “and”

Ruin and misery mark their path;

καὶ kai “and”

and the way to peace they have not known."

καὶ kai “and”

But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God.

καὶ kai “and”

But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it--

καὶ kai “and”

a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;

καὶ kai “and”

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

καὶ kai “and”

with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus.

καὶ kai “and”

Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also,

καὶ kai “also”καὶ kai “also”

unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith.

καὶ kai “and”

For what says the Scripture? "And Abraham believed God, and this was placed to his credit as righteousness."

καὶ kai “and”

In this way David also tells of the blessedness of the man to whose credit God places righteousness, apart from his actions.

καὶ kai “also”

"Blessed," he says, "are those whose iniquities have been forgiven, and whose sins have been covered over.

καὶ kai “and”

This declaration of blessedness, then, does it come simply to the circumcised, or to the uncircumcised as well? For Abraham's faith--so we affirm--was placed to his credit as righteousness.

καὶ kai “also”

Before, not after. And he received circumcision as a sign, a mark attesting the reality of the faith-righteousness which was his while still uncircumcised, that he might be the forefather of all those who believe even though they are uncircumcised--in o

καὶ kai “And”καὶ kai “also”

and the forefather of the circumcised, namely of those who not merely are circumcised, but also walk in the steps of the faith which our forefather Abraham had while he was as yet uncircumcised.

καὶ kai “and”καὶ kai “also”

For if it is the righteous through Law who are heirs, then faith is useless and the promise counts for nothing.

καὶ kai “and”