OrthJBC - Romans

Chapter 1

1:1  From Sha'ul, an eved of Rebbe, Melech haMoshiach Yehoshua, summoned to be a Shliach (of Moshiach), set apart for the Besuras HaGeulah of Hashem,

1:2  which Hashem promised beforehand through His Neviim in the Kitvei haKodesh. HAKDOMA (PREFACE)

1:3  The Good News of Redemption of Hashem concerns Ben HaElohim, Adoneinu Rebbe, Melech Moshiach Yehoshua, born from the zera Dovid as far as basar is concerned,

1:4  but, as far as the Ruach Hakodesh is concerned, appointed to be Ben HaElohim in power by means of the Techiyas HaMesim.

1:5  Through Him and for the kavod of His Name, we have received unmerited Chen v'Chesed Hashem and the Shlichut for the tachlis of bringing about the mishma'at (obedience) of emunah among all Goyim,

1:6  among whom you also are summoned to belong to Rebbe,Melech HaMoshiach Yehoshua.

1:7  To all who are in Rome, ahuvei Hashem (beloved ones of G-d), summoned by Hashem's keri'ah (calling) to be kedoshim (holy ones) --unmerited Chesed Hashem and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu. SHA'UL'S DESIRE TO VISIT THE MA'AMINIM B'MOSHIACH IN ROME

1:8  First of all, Modeh Ani (I thank) my G-d through Rebbe Melech HaMoshiach Yehoshua for all of you, because your emunah, your bittachon, is being reported abroad b'kol haOlam (all over the world).

1:9  For Hashem 'ed! (G-d is my witness!), whom I serve with my neshamah in the Besuras HaGeulah of the Ben Elohim of Hashem, how, when I daven, I constantly mention you in my tefillos,

1:10  always making techinnah (supplication) and petitioning that I might somehow now at last efsher (perhaps) succeed im yirtzeh Hashem (if the L-rd wills) to make my way to you.

1:11  For I am longing to see you, that I may impart to you some mattanah ruchanit (spiritual gift) for the tachlis (purpose) of imparting chizzuk (strengthening/encouragement) to you and be mechazek;

1:12  or rather, so that there may be mutual chizzuk (strengthening/encouragement) among you through each other's emunah, both yours and mine.

1:13  Now I do not want you to lack da'as, Achim b'Moshiach of mine, of how I often made plans to come to you, though I have been prevented thus far, in order that I might have some p'ri for Hashem among you as well, just as among the rest of the ethnic peoples.

1:14  I am meshubad (obligated) morally, under shiebud (obligation), to both cultured Greek-speakers and non-Greek-speaking barbarians, both the learned and the untutored.

1:15  Hence my eagerness to preach the Besuras HaGeulah to you who are in Rome as well. THE POWER OF THE BESURAS HAGEULAH

1:16  For I am not ashamed of the Besuras HaGeulah. It is the ko'ach (power) of Hashem for the Geulah deliverance (IYOV 19:25; YESHAYAH 43:1), to all who have emunah, to the Yehudi (the Jew) above all, but also the Yevani (Greek). THE TZIDKAT MISHPAT HASHEM (THE RIGHTEOUS JUDGMENT OF G-D), THE UNIVERSAL GUILT OF BNEI ADAM, AND THE CHARON AF (BURNING ANGER) OF HASHEM AGAINST ALL THOSE WHO SUPPRESS THE DVAR HASHEM

1:17  For the Tzedek Olamim, the Tzidkat Hashem (the righteousness of G-d) is being revealed in the Besuras HaGeulah by emunah from first to last, from [orthodox Jewish] Faith to [orthodox Jewish] Faith, as it is written, V'TZADDIK BE'EMUNATO YICHE'YEH ("The righteous by his faith shall live" CHABAKUK 2:4; Gal.3:11; Heb. 10:35).

1:18  For the Charon Af Hashem (the burning anger of G-d 1:18; 2:8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4) is being revealed from Shomayim. It is being revealed against all that is without yirat Shomayim and Tzedek, all bnei Adam who wickedly repress the Emes [of Hashem],

1:19  all anashim who, even though what is knowable about Hashem lies plainly before their eyes (for G-d has shown them!), they nevertheless cling to their resha and wickedly suppress haEmes [of Hashem]. THEY ARE WITHOUT EXCUSE BECAUSE HASHEM ES HAOLAM NATAN BELIBAM (KOHELET 3:11); THE OIS VARF (REJECT, REPROBATE) SEEN AS KOFUI TOIVA (INGRATE) AND PERVERT, THESE HELD UP AS EXHIBIT "A" TO SHOW THE HUMAN CONDITION WITH HITKHADESHUT

1:20  For His invisible characteristics from the bri'at haolam (the creation of the world) are perceived intellectually in the things which have been created; that is, both His eternal ko'ach and Elohut are discernable. So Bnei Adam have no ptur (excuse) and are inexcusably culpable (before an angry G-d),

1:21  because, even though they in actual fact knew G-d, they did not ascribe Him kavod (glory) as G-d or give hodot (thanks) to Him, but became filled with hevel (futility, vanity, emptiness, worthlessness) in their thinking, and their senseless levavot were darkened. THE TZIDKAT MISHPAT HASHEM (THE RIGHTEOUS JUDGMENT OF G-D) EXPLAINED: THE STATUES AND ICONS OF AVODAH ZARAH AND THE TO'AYVAH OF MISKAV ZACHUR OF THE GOYIM (VAYIKRA 18:22) GIVE EDUT OF BNEI ADAM AS BEING GOYISHE CHOTE'IM DESERVING OF G-D'S JUST SENTENCE OF DEATH

1:22  Claiming to be chachamim (wise ones), they became kesilim (fools),

1:23  and traded in the kavod (glory) of the incorruptible G-d for the mere likeness of the tzelem (image, icon) of corruptible man, birds, beasts, and reptiles.

1:24  Therefore, G-d (in wrath) delivered them over in the ta'avot of their levavot to tum'a (uncleanness) to the dishonoring and perverting of their bodies among themselves:

1:25  they traded in the Emes Hashem (the truth of G-d) for sheker, for a lie, and worshiped and served the HaBeriyah (the creature) rather than HaBo're (the Creator), hamvorach l'olamim. Omein. (who is blessed forever. Amen).

1:26  For this reason, Hashem (in wrath) delivered them over to paskudneh (contemptible) sexual desires. For their females traded off natural sexual intercourse into unnatural.

1:27  Likewise also the males abandoned natural sexual intercourse with the female counterpart and were inflamed with craving for one another, males with males committing what is indecent and receiving back (in exchange) in themselves the appropriate gemul (retribution--YESHAYAH 3:11) for their toyus (error).

1:28  And as far as G-d's worthiness to be recognized by them was concerned, vi-bahlt (since) they marked G-d down as failing the test, therefore G-d (in wrath) delivered them over to a failure of a brain, one that has a mind bent on doing what is perversely unworthy

1:29  --filled with all resha, wickedness, chamdanut (greediness), and what is damagingly evil--full of kin'a (jealousy), retzach (murder), rivalry, mirmah (deceit), merivah (strife), remiyah (guile, deceit), all kinds of lashon hora, malicious

1:30  backbiters, slanderers, haters of G-d, insolent, arrogant, braggarts, contrivers of evil, disobedient to horim (parents)

1:31  --without seychel (sense), without ne'emanut (faithfulness), without ahavah (love), without rachamanut (compassion, mercy). THE DEPRAVITY OF THE GOYIM SUMMED UP

1:32  Although they have known full well the just requirements of Hashem, his just decree, that is, that those who practice such things are b'nei mavet (sons of death, deserving of death); nevertheless, they not only do the very same but even give their perverted berachah (blessing) on those who practice such.

Chapter 2

2:1  For this reason, you are without ptur (excuse) for yourself (before an angry G-d), you sir, each one of you who passes judgment. For in that you pass judgment on the other, you condemn yourself; for you practice the very things on which you pass judgment.

2:2  And we know that the mishpat (justice) of Hashem HaShofet (Rom. 1:32) against those who practice such things is in accordance with the Emes Hashem (Rom. 1:25).

2:3  You sir, you who pass judgment on those who practice such things and yet do the same yourself, do you suppose then that you will escape the Mishpat Hashem?

2:4  Or do you think lightly of the wealth of His nedivut and of His chesed and of His being ERECH APAYIM ("slow of anger, forbearing SHEMOT 34:6) and of His zitzfleisch (patience), disregarding the fact that the Chesed Hashem (the kindness of G-d) is to lead you to teshuvah (repentance)?

2:5  As a result of your KESHI (stubbornness, hardness DEVARIM 9:27) and your levavot without teshuvah, you are storing up for yourself Charon Af Hashem (the burning anger of G-d) in the Yom Af (the Day of Wrath--Psalm 110:5, i.e. the Yom haDin, the Day of Judgment), when will be revealed the Tzidkat Mishpat Hashem (the righteous judgment of G-d--Rom.1:17),

2:6  who will render L'ISH K'MA'A'SEI HU (to each according to his works"--TEHILLIM 62:12[13]). SOME REJECT THE EMES HASHEM AND TAKE THE DERECH RESHA'IM (TEHILLIM 1:6) LEADING TO HASHEM'S CHARON AF (BURNING ANGER); OTHERS TAKE THE PATH OF CHAYYEI OLAM

2:7  To those who, by zitzfleisch (patience), persevere in doing ma'asim tovim, seek for kavod (glory) and honor and incorruptibility (TEHILLIM 16:10), He will give Chayyei HaOlamim (Eternal Life).

2:8  But to those who are self-seeking and who have no mishma'at (obedience) to the Emes Hashem (Rom. 1:25), but instead have mishma'at to resha, there will be Charon Af Hashem and fury.

2:9  There will be affliction and distress on every living neshamah who brings about what is ra'a (evil), Yehudi above all and Yevani (Greek) as well.

2:10  But tiferet and kavod and shalom to everyone who brings about what is haTov (good), Yehudi above all and Yevani as well.

2:11  For ki ein masso panim im Hashem (there is no partiality with Hashem).

2:12  For as many as have committed averos and sinned lacking the Torah shall also perish lacking the Torah; and as many as have committed averos (sin) under the Torah shall be condemned under the Torah.

2:13  For it is not the Shomei HaTorah (hearers of the Law of Moshe Rabbeinu) who are the tzaddikim, accounted to be YITZDAK IM HASHEM ("justified with G-d" IYOV 25:4). It is the Shomrei HaTorah (the keepers of the Law of Moshe Rabbeinu) which will be counted to be YITZDAK IM HASHEM.

2:14  For when Goyim, who have not the Torah, do by nature what the Torah requires, they not having the Torah are the Torah for themselves,

2:15  in that they demonstrate the Torah at work [YIRMEYAH 31:33], the Torah written in their levavot, their matzpun also bearing witness, while their thoughts bring accusation or even make defense among themselves,

2:16  in the Yom HaDin (Day of Judgment) when Hashem is to judge the secrets of Bnei Adam in accordance with my Besuras HaGeulah through Rebbe, Melech HaMoshiach Yehoshua. ON THE YEHUDIM AND THE TORAH

2:17  But if you are called by the name Yehudi (Jew) and rely on the Torah and boast in Hashem,

2:18  and know His will and approve the things that matter, being instructed from the Torah

2:19  and being bittachon that you are a moreh derech (guide) of the iverim (blind ones), an Ohr for those in choshech,

2:20  a rabbinic moreh (teacher) of the foolish, a melammed (instructor) of the young, having the embodiment of da'as (knowledge) and Emes (Rom.1:25) in the Torah...

2:21  You, then, who teach another, do you not teach yourself? You who preach LO TIGNOV ("Do not steal!" SHEMOT 20:15), do you steal?

2:22  You who say, LO TINAF ("Do not commit adultery!" SHEMOT 20:14), do you commit adultery? You who abhor elilim (idols), do you rob pagan temples?

2:23  You who boast in the Torah--through lasur min haTorah (deviating from the Torah) you commit Chillul Hashem.

2:24  As it is written, Among the Goyim KOL HAYOM HA-SHEM HAELOHIM MINNO'ATZ ("All the day long the Name of G-d is being blasphemed" (YESHAYAH 52:5) because of you. WITHOUT BELITTLING THE BRIS MILAH OR THE TORAH OR THE MINHAGIM OR THE AM KADOSH (ACTS 21:18-26 VINDICATES RAV SHA'UL THAT THERE WAS "NOTHING IN THE REPORTS" THAT HE WAS A TRAITOR TO ANY OF THESE), AN ARGUMENT CAN BE MADE REGARDING DEVARIM 27:26, MISHMA'AT AND ARUR ASHER LO YAKIM ES DIVREI HATORAH HAZOT LA'ASOT OTAM (MAT. 5:18-19; 23:23; JAM.2:10): THE HASIDEI UMMOT HAOLAM (THE RIGHTEOUS GENTILES) WILL SURPASS YOU YEHUDIM WHO PLACE UNWARRANTED BITTACHON IN BRIS MILAH AND BEING SHOMER MITZVOT "TO THE LETTER" (CHUMRA) AND BEING YEHUDIM IN THE YECHUS AVOT (MERIT OF THE FATHERS), YET HAVE ONLY THE FORM AND NOT THE SUBSTANCE OF THE TORAH, WHILE THE RIGHTEOUS GENTILES, EVEN WITHOUT THE FORM, HAVE MISHMA'AT TO THE TORAH AND SO SURPASS YOU YEHUDIM, UNAWARE, AS YOU ARE, OF THE TURNING OF THE AGES AND THE NEED FOR THE ULTIMATE BRIS MILAH IN THE MOSHIACH, THAT OF HITKHADESHUT INWARDLY IN THE RUACH HAKODESH AND IN THE MOSHIACH

2:25  For the bris milah (circumcision) is of benefit if you stand in mishma'at (obedience) to the Torah. But if you are guilty, lasur min haTorah (deviating from the Torah) (2:23), your bris milah has become uncircumcision.

2:26  If then the ish without bris milah is shomer regarding the just requirements of the Torah (1:32), will not his uncircumcision be counted as bris milah?

2:27  And the naturally uncircumcised ish who is mishma'at to the Torah will arise as a judgment on you. You! The very one who through the chumra (strict adherence to the letter of the law, legalism) and uncircumcision (2:25) are the transgressor of Torah!

2:28  For the true Yehudi (Jew) is not the one [humanly] perceived as such, nor true bris milah that which is performed visibly in the flesh;

2:29  the true Yehudi is so in [Hashem's] hidden way, and true bris milah is of the lev, in the Ruach Hakodesh, not in the chumra (strict adherence to the letter of the law, legalism). The one so marked has hodaah (praise--"Yehudah/Hodah/Praise" ...see Bereshis 29:35) that comes not from Bnei Adam but from Hashem.

Chapter 3

3:1  What then is the advantage of the Yehudi? Or what is the value of the bris milah?

3:2  Much in every way! Beikar, koidem kol (in the first place), they are entrusted with the Divrei HaElohim (the oracles, the words of G-d).

3:3  So, where does that leave us? If some have disbelieved, has their lack of emunah annulled the ne'emanut (faithfulness, trustworthiness, reliability) of Hashem?

3:4  Chas v'shalom (G-d forbid!) Let G-d be true and KOL HAADAM KOZEV ("every man a liar"--Tehillim 116:11). Even as it is written, L'MA'AN TITZDAK B'DAVRECHA ("in order that you might be vindicated when you speak and shall overcome when you judge" Tehillim 51:4[6].

3:5  But if our unrighteousness brings out and highlights the Tzedek Olamim, the Tzidkat Hashem (the righteousness of G-d), what shall we say? Rhetorically speaking, is G-d unjust in inflicting Charon Af Hashem (1:18)? (I speak from a human standpoint.)

3:6  Chas v'shalom! (G-d forbid!) For then how could Hashem be HaShofet kol ha'arets (Bereshis 18:25)?

3:7  "But if the Emes Hashem (truth of G-d) has by my sheker overflowed to His kavod (glory), why am I still judged as a rashah (an evildoer)?"

3:8  Why do we not say, as some speakers of lashon hora slanderously report us to say, "Let us do resha that hatov might come of it"? The gezar din (verdict) of ashem (guilty) on them is well deserved. KI ADAM EIN TZADDIK BA'ARETZ (KOHELET 7:20): BOTH YEHUDIM AND GOYIM ARE UNDER THE POWER OF CHET KADMON, THE ENTRANCE OF WHICH INTO OLAM HAZEH HAS DRAGGED ALL UNDER THE GEZAR DIN OF ASHEM; A CATENA OF PASSAGES FROM TEHILLIM AND YESHAYAH IN THE TARGUM HASHIVIM AND THE TANACH

3:9  What then? Are we (Yehudim) better off? Not altogether. For we have now charged both Yehudim and non-Jews as all alike under HaChet (sin),

3:10  as it is written, EIN TZADDIK BA'ARETZ (KOHELET 7:20), ("There is none righteous, not even one"--Tehillim 14:1-3).

3:11  "There is none who understands, there is none who seeks out G-d.

3:12  All have turned aside, they have together become worthless; there is none who does good, there is none, not so much as one."

3:13  "Their throat is an open grave, they use their tongues to deceive." "The venom of asps is under their lips."

3:14  "Whose mouth is full of curses and bitterness."

3:15  "Their feet are swift when it comes to shedding blood,

3:16  ruin and wretchedness are in their ways,

3:17  and the derech Shalom (the way of peace) they have not known."

3:18  "There is no yirat Shomayim (fear of G-d) before their eyes." (See Tehillim 13:1-3; 14:1-3; 5:9,10; 139:4; 140:3; 9:28; 10:7; Yeshayah 59:7-8; Tehillim 36:1; Mishle 1:16; Tehillim 35:2.) WITHOUT BELITTLING THE MA'ASIM MITZVOT HATORAH TO WHICH MOSHIACH'S SHLIACH SHA'UL IS STILL LOYAL (ACTS 21:21-25), A FURTHER ARGUMENT SHOWS THAT THE TORAH ITSELF FUNCTIONS AS THE TOVE'A KELALI (PUBLIC PROSECUTOR) TO BRING THE OLAM HAZEH BEFORE HASHEM AS ASHEM AND IN NEED OF MOSHIACH GO'ELEINU; AND NO ONE SHALL BE ACQUITTED OR BE YITZDAK IM HASHEM (IYOV 25:4) BY CHUKIM OF THE TORAH, FOR, BECAUSE OF CHET KADMON'S ENTRANCE INTO THE OLAM HAZEH, ALL HAVE FALLEN FROM AND LACK THE ILLUMINATION BY HASHEM'S KAVOD THAT ADAM ONCE KNEW AND NOW ALL NEED THE GEULAH THROUGH THE KORBAN PESACH OF MOSHIACH, THE DAMI (BLOODY) ZEVACH PESACH (PASCHAL SACRIFICE) OF MOSHIACH, WHERE THE TZIDKAT HASHEM IS UPHELD, YITZDAK IM HASHEM IS CREDITED TO EMUNAH, AND THE NEW EXODUS OF THE GEULAH REDEMPTION IS EFFECTED

3:19  Now we know that whatever the Torah says it says to those under the Torah, in order that every mouth might be stopped and kol HaOlam Hazeh become liable to the Mishpat Hashem.

3:20  For by ma'asei HaTorah (statutory works of the Torah) shall KOL CHAI LO YITZDAK ("all living not be justified" TEHILLIM 143:2), for through the Torah comes the da'as HaChet (the knowledge of sin).

3:21  But now, apart from the Torah, the Tzedek Olamim, the Tzidkat Hashem (the righteousness of G-d) has been revealed, as attested by the Torah and the Neviim (the prophets),

3:22  that is, the Tzidkat Hashem through emunah in Rebbe, Melech HaMoshiach Yehoshua to all the ma'aminim. For there is no distinction.

3:23  For all have sinned and come short of the kavod Hashem (glory of G-d).

3:24  They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Elohim by the unmerited Chen v'Chesed Hashem through the pedut (the redemption, release on payment of ransom) which is in Rebbe, Melech HaMoshiach Yehoshua,

3:25  whom G-d set forth as a kapparah (place or medium of wrath-propitiating blood atonement sacrifice) through emunah (faith) in the DAM ("blood"--BERESHIS 22:7; SHEMOT 12:3; YESHAYAH 53:7) of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat Hashem (righteousness of G-d) in pasach (passing over, letting go the penalty of) the averos (sins) committed in former times

3:26  in the forbearance of G-d, to vindicate His Tzidkat Hashem (righteousness of G-d) in the present time, that HASHEM TZADDIK ("G-d is righteous" DIVREY HAYAMIM BAIS 12:6) Himself and the One who counts to be YITZDAK IM HASHEM (IYOV 25:4) the person who has emunah and bittachon in Yehoshua. PURSUING AND BOASTING IN A TORAH OF BEING YITZDAK IM HASHEM BY MA'ASIM IS EXCLUDED, LEAVING ONLY THE TORAH UNDERSTOOD IN TERMS OF YITZDAK IM HASHEM BY EMUNAH AND UNDERSTOOD AS THE DERECH YESHU'AT ELOHEYNU NOT FOR YEHUDIM ONLY, BUT ALSO GOYIM, BY EMUNAH; THIS UNDERSTANDING UPHOLDS THE TORAH (DEVARIM 27:26), ALLOWING YEHUDIM TO BE ZEALOUS FOR THE TORAH (ACTS 21:20) AS AN EXPRESSION OF COVENANT OBLIGATION AND DISTINCTIVE PRIVILEGE, WHILE AT THE SAME TIME MAKING THE WAY STRAIGHT FOR BOTH YEHUDIM AND GOYIM TO ENTER THE MALCHUT HASHEM VIA THE TORAH OF FAITH AND THE ONE WAY OF TRUST IN THE WORK OF HASHEM IN THE MAVET AND TECHIYAS HAMESIM OF MOSHIACH, SINCE HASHEM IS G-D OF THE WHOLE WORLD, YEHUDIM AND GOYIM ALIKE

3:27  Where then is boasting? (4:2) It has been memayet (precluded, excluded). By what kind of Torah? Of ma'asim? No, on the contrary, by the Torah of emunah (the Law of faith, that is, the Law understood in terms of faith).

3:28  For we reckon that a man is acquitted and pronounced to be YITZDAK IM HASHEM by emunah (personal faith, trust), apart from the ma'a'sei haTorah.

3:29  Or is Hashem G-d of the Yehudim only? Is Hashem not also G-d of the Goyim? Ken, of non-Jews, too,

3:30  vi-bahlt (since), after all, Adonai echad ("G-d is one"--DEVARIM 6:4). Therefore, He will consider to be YITZDAK IM HASHEM and acquit those of the bris milah on the ground of emunah and the uncircumcised through that same emunah. TORAH IS MOICHIACH (ESTABLISHED, VERIFIED IN ITS VALIDITY) BY EMUNAH

3:31  Does it follow that we abolish Torah and make it invalid through emunah (faith)? Chas v'shalom! (G-d forbid!) Aderaba (to the contrary), we uphold the Torah.

Chapter 4

4:1  What then shall we say about Avraham Avinu (Abraham our forefather) according to the basar (the flesh)? What did he find to be the case?

4:2  For if Avraham Avinu was accounted to be YITZDAK IM HASHEM and acquitted before Hashem on the basis of ma'a'sei HaTorah (works of the Law), he has something to boast about--but not before Hashem!

4:3  For what does the Torah say? Avraham Avinu had emunah (faith) in Hashem V'YACHSHEVEH-HA LO TZEDAKAH ("and it was accounted/credited/reckoned to him for righteousness"--Bereshis 15:6.) HASHEM CREDITS US WITH THE STATUS OF BEING YITZDAK IM HASHEM AS AN UNEARNED AND UNMERITED MATNAT HAELOHIM (GIFT OF G-D); HASHEM DOES NOT CREDIT US WITH THE STATUS OF BEING YITZDAK IM HASHEM ON THE BASIS OF A DEBT OWED BY G-D TO THE ZCHUS HAMA'ASEI HATORAH (MERIT OF THE WORKS OF THE TORAH)

4:4  Now to him who works, the sachar (reward/payment/wage) is not credited to one's account as a favor or gift of chesed but as a choiv (debt).

4:5  But to the man who does not work but has emunah (faith) and bittachon (trust) in the One who takes the impious man lacking chassidus and accounts him to be YITZDAK IM HASHEM, such a man who does not work but has emunah (faith), such emunah is credited to him for TZEDAKAH "righteousness"--Bereshis 15:6).

4:6  As also Dovid speaks of the ma'ashair (happiness/ blessedness) of the person to whom Hashem reckons to be YITZDAK IM HASHEM without dependence on [zchus-earning] ma'asim (4:4):

4:7  "Blessed/happy are those whose lawless deeds have been forgiven, and whose sins have been covered over;

4:8  ASHREY ADAM LO YAKHSHOV HASHEM LO AVON. Blessed/happy is the one whose sin the L-rd will by no means count." (TEHILLIM 32:1-2).

4:9  This ma'ashair (blessedness/happiness) then, does it come on those of the bris milah (the circumcised) or also on those without the bris milah (the uncircumcised)? For we say, emunah "was counted/reckoned/credited" to Avraham Avinu for TZEDAKAH ("righteousness"--BERESHIS 15:6).

4:10  When then was it "reckoned"? When Avraham Avinu had the bris milah and was in the state of circumcision or when Avraham Avinu did not have the bris milah and was in the state of uncircumcision?

4:11  Not in circumcision, but in uncircumcision! And he received the sign (or distinguishing mark) of the bris milah, a seal of the tzidkat haemunah (the righteousness of faith) which he had in his uncircumcision, in order that he might be father of all who believe through uncircumcision, that to be YITZDAK IM HASHEM might be reckoned/counted to them as well,

4:12  and in order that he might be the father of the circumcision to those who are not only anashim of circumcision but also who follow in the footsteps of the emunah (faith) of Avraham Avinu, which he had in [his] uncircumcision. THE DERECH TZADDIKIM TO THE HAVTACHAH IS THE DERECH EMUNAH

4:13  For the havtachah (the promise) to Avraham Avinu and his zera (seed), that he should be Yoresh HaOlam (heir of the world), did not come through the Torah but through the tzidkat haemunah (the righteousness of faith).

4:14  For if the people of Torah are yoreshim (heirs), emunah (faith) is rendered invalid and the havtachah (the promise) is annulled,

4:15  for the Torah brings about the Charon Af Hashem (Rom.1:18; 3:20), and where there is no Torah there is no pesha (transgression/rebellion/violation of the Law).

4:16  For this reason the havtachah (the promise) is of emunah (faith), in order that it might be in accordance with unmerited Chen v'Chesed Hashem (favor, grace), that the havtachah might be certain to all the zera (seed), not to him who is of the Torah only, but also to bnei emunat Avraham (the sons of the faith of Avraham Avinu, to him who is of the faith of Abraham). Avraham Avinu is the father of us all,

4:17  as it is written, AV HAMON GOYIM N'TATICHA ("I have made you father of many nations"-- BERESHIS 17:5). This was in the sight of Hashem in whom "he believed," Elohim who gives life to the dead and calls things which have no existence into existence.

4:18  Against tikvah (hope), in hope "he beieved," in order that he might become AV HAMON GOYIM ("father of many nations"--BERESHIS 17:5) in accordance with what had been said, "So shall your ZERA ("seed') be"--BERESHIS 15:5.

4:19  Without weakening in emunah (personal faith, trust) he contemplated his own body, now as good as dead vi-bahlt (since) he was about one hundred years old, and also the deadness of Sarah's womb.

4:20  He did not doubt the havtachah Hashem (the promise of G-d) in disbelief, but was strengthened in emunah (faith), giving kavod (glory) to Elohim,

4:21  being fully convinced that what Elohim had promised He was able also to do.

4:22  Therefore, VAYACHSHEVEHA LO TZEDAKAH ("it [his faith in G-d] was accounted/credited to him for righteousness"--BERESHIS 15:6).

4:23  Nor was it written down for his sake alone that "it was reckoned to him,"

4:24  but also for us, to whom it is to be reckoned, who believe in Him who raised Yehoshua Adoneinu from the mesim (dead ones),

4:25  who was handed over for peshaeinu (our transgressions) and raised for tsadkeinu (our being made righteous/our acquittal/vindication--see Rom.5:18).

Chapter 5

5:1  Therefore, having been acquitted and declared to be YITZDAK IM HASHEM (IYOV 25:4) because of our emunah (faith), we have shalom (peace) in relation to Hashem though Rebbe, Melech HaMoshiach Yehoshua Adoneinu,

5:2  through whom also we have haSha'ar laHashem (gate to appoach G-d's presence, access of the tzaddikim--Tehillim 118:20) by emunah into this unmerited Chen v'Chesed in which we stand and glory in tikvah of the kavod HaElohim.

5:3  Not only so, but we also glory in tzoros (troubles, afflictions), knowing that tzarah (trouble) produces zitzfleisch (patience)

5:4  zitzfleisch produces tested character, and tested character produces tikvah.

5:5  And tikvah does not in the end lead to our being meyayesh (despairing) in disillusionment and bushah (shame) (Tehillim 25:3), because the Ahavas Hashem (G-d's love) has been poured out in our levavot through the Ruach Hakodesh given to us.

5:6  For while we were still helpless, Moshiach died for the rasha'im (the unrighteous persons, the wicked), doing so at the appointed time!

5:7  For only rarely will some one die for a tzaddik (righteous man); though efsher (perhaps) it is shayach (conceivable) that someone will dare to die for the tzaddik.

5:8  But Hashem demonstrates His ahavah (love) for us in that while we were still chatta'im (sinners), Moshiach died for us.

5:9  How much more then, having now been acquitted and pronounced to be YITZDAK IM HASHEM (IYOV 25:4) on the basis of the Moshiach's DAM (blood) and sacrificial death, how much more then shall we be delivered through Him from eschatological Charon Af Hashem (burning anger of G-d)!

5:10  For if when we were (G-d's) oyevim (enemies) we were reconciled to Hashem through the mavet (death) of the Ben HaElohim [Moshiach], how much more, having been reconciled and no longer oyevim, shall we be delivered by His (risen) Chayyei (olam)!

5:11  Not only so, but we also glory in Hashem though Rebbe, Melech HaMoshiach Yehoshua Adoneinu, through Whom we have now received the ritztzuy (reconciliation, cessation of enmity/hostility between a wrathful holy G-d and sinful men). ADAM AND THE NEW ADAM MOSHIACH BEN HAELOHIM; THE SHEVIRAT KELIM (COSMIC CATASTROPHE OF THE FALL)

5:12  Therefore, just as through one Adam (one man/humanity/Adam), Chet (Sin) entered into the Olam Hazeh and, through Chet (Sin), entered Mavet (Death); and so Mavet (Death) passed through to all b'nei Adam (sons of Adam, all Mankind), because all sinned.

5:13  For until (the epoch of) the Torah (Law), Chet (Sin, Chet Kadmon, original sin) was in the world, but Chet (Sin) is not accounted/recorded (to make charges for death penalties) in the absence of Torah (i.e. no Law, no violation).

5:14  Nevertheless, Mavet (Death) reigned supreme from (the epoch of) Adam (Adam) until (the epoch of) Moshe Rabbeinu, even over those who did not sin in the very same manner of Adam's averah (transgression, disobedience, commandment rebelled against and recorded for death penalty)--that is, Adam who is a tipus (pattern, prophetic type), a demut he'atid (a future figure) of Hu HaBah ("He who comes," Moshiach the Coming One, the Coming Go'el Redeemer--Yeshayah 59:20). CHEN V'CHESED HASHEM SEEN IN A COMPARISON OF ADAM AND MOSHIACH

5:15  But the averah (transgression) was not like the effect of unmerited chesed (grace). For if by the averah of the one, the many died, how much more the unmerited Chen v'Chesed Hashem (grace of G-d) and the matnat hachesed (free gift of grace), which is of the Adam Echad (one Man) Rebbe Melech HaMoshiach Yehoshua, have overflowed to the many.

5:16  And the mattanah (free gift) is not like the effect of that one man's averah. For the mishpat (judgment) is from one averah (transgression) to the gezar din (verdict) of ashem (guilty), to haresha'ah (condemnation as guilty), but the effect of the unmerited Chen v'Chesed Hashem is from many averot (transgressions) to zikkuy (acquittal, justification), to that of being YITZDAK IM HASHEM ("justified with G-d" Iyov 25:4, i.e. acquittal/justification with Hashem).

5:17  For if by the averah (transgression) of the one, Mavet (Death) reigned through the one, how much more those, who receive the abundance of unmerited Chen v'Chesed Hashem (grace) and of the matnat hatzedakah (the gift of righteousness), shall reign in life through the one, Rebbe, Melech HaMoshiach Yehoshua.

5:18  So, then, as through the averah of one to all anashim to haresha'ah (condemnation as guilty), so also through the righteous act of one to all anashim to tzidkat Chayyim (righteousness of life).

5:19  For as through the disobedience of the one Adam (one Man), the many were made chatta'im (sinners), so also through the mishma'at (obedience) of the one, the many will be made tzaddikim (righteous ones).

5:20  The (epoch of the) Torah came to increase the averah (transgression); but where Chet (Sin, Chet Kadmon) increased, unmerited Chen v'Chesed Hashem overflowed in abundance,

5:21  in order that as Chet (Sin) reigned in Mavet (Death), so also Chesed might reign through Tzedek Olamim to Chayyei Olam through Rebbe, Melech HaMoshiach Yehoshua Adoneinu.

Chapter 6

6:1  What then shall we say? Are we to persist in Chet (sin) al menat (in order that) unmerited Chen v'Chesed Hashem might increase?

6:2  Chas v'shalom! Vi-bahlt (since) we have died to Chet, how can we still live in it?

6:3  Or are you unaware that all we who were given a tevilah in a mikveh mayim (pool for ritual bath and initiatory tevilah immersion) into Rebbe, Melech HaMoshiach Yehoshua were immersed into His mavet (death)?

6:4  So then we were buried with Him through a tevilah unto Mavet, in order that as Rebbe Melech HaMoshiach was raised from hamesim (the dead ones) through the kavod haAv, so we also should walk in hitkhadeshut Chayyim (newness of life).

6:5  For if we have become grown together with the very likeness of His mavet (death), we shall certainly also be grown together with the very likeness of His Techiyas HaMesim (Resurrection). MOSHIACH'S AITZ HAKELALAT HASHEM AND BEING DEAD WITH MOSHIACH TO THE YETZER HARAH AND BEING MESIM (DEAD ONES) TO AVERAH, TO THE POWER OF CHET KADMON, AND BEING CHAYYIM IN MOSHIACH AT THE TURNING OF THE AGES WITH NATURAL CAPACITES NOW NESHEK HAOHR (6:13; 13:12)

6:6  Knowing this, that our old humanity (in Adam) has been put to death on Moshiach's Aitz HaKelalat Hashem (Tree of the Curse of G-d--Devarim 21:23) with Him, in order that the etsem HaAdam HaChet (the essence of the humanity of sin, the human existence ruled by sin) might be done away with, so that we might no longer serve Chet (sin).

6:7  For he who has died is declared free from Chet (sin).

6:8  But if we have died with Moshiach, we believe that we shall also live with Him,

6:9  knowing that Moshiach, having been raised from the mesim (dead ones), no longer dies, Mavet (death) no longer exercises control over Him.

6:10  For the Mavet he died, he died to chet (sin) once and for all; but HaChayyim (the life) he lives, he lives to Hashem.

6:11  So also you must reckon yourselves mesim (dead ones) to Chet (Sin) but Chayyim l'Hashem baMoshiach Yehoshua (alive to G-d in Messiah Yehoshua).

6:12  Therefore, do not let Chet (Sin) rule in your mortal body to obey its ta'avot,

6:13  and do not give Chet (sin) control of your natural capacities as neshek (weapons) of pesha (unrighteousness, transgression), but present yourselves to Hashem as ones alive from the mesim and present to Hashem your natural capacities as neshek (weapons) of Tzedek Olamim.

6:14  For Chet (sin) shall not exercise bailus (sovereignty, ownership, dominion) over you; for you are not under the epoch of Torah but under the epoch of Chesed (grace). AVADIM OF TZEDEK OLAMIM RESULTING IN KEDUSHAH THROUGH MOSHIACH

6:15  What then? Should we commit averah, because we are not under the epoch of Torah but under the epoch of Chesed? Chas v'shalom!

6:16  Do you not know that when you give control of yourselves as someone's avadim (slaves) to obey him, you are the avadim (slaves) of the one you obey, whether of Chet (sin) resulting in mavet (death), or of mishma'at (obedience) resulting in Tzedek Olamim?

6:17  But Baruch Hashem (Blessed be G-d), that you used to be avadim (slaves) of (slave-master) Chet, but you gave your mishma'at (obedience) from the lev to the pattern of Torah (the Torah of Moshiach--Yeshayah 42:4) to which you were handed over.

6:18  Having been set free from Chet (sin), you became a servant of the Tzidkat Hashem (the righteousness of G-d).

6:19  --I speak in human terms on acount of the weakness of your frail fallen humanity. For just as you handed over your natural capacities as avadim (slaves) to tum'a (uncleanness) and to lawlessness which results in lawlessness, so now hand over your natural capacities as servants of Tzidkat Hashem which results in kedusha (holiness/consecration).

6:20  For when you were avadim (slaves) of Chet, you were free in relation to Tzedek Olamim.

6:21  What p'ri for Hashem did you produce then? Things for which you are now have bushah (shame), for the end result of those things is mavet (death).

6:22  But now, having been set free from Chet (sin) and made an eved Hashem (servant of G-d), you have your p'ri for Hashem, resulting in kedusha, and the end is Chayyei Olam (eternal life). THE KNAS (PENALTY) OF AVEIRAH IS MAVET

6:23  For the wages that (slavemaster) Chet (Sin) pays is mavet (death), but the gracious matnat hachesed Hashem (the gift of the grace of G-d) is Chayyei Olam baMoshiach Yehoshua Adoneinu.

Chapter 7

7:1  Do you not know, Achim b'Moshiach, for I speak to those who know the Torah, that the Torah exercises marut (authority, rule) over a man so long as he lives?

7:2  For the agunah is bound by the Torah to her husband while he lives; but if her husband dies she is released from the Torah of her husband.

7:3  Accordingly she will be named no'eh-fet (adulteress) if, while her husband lives, she becomes another man's. But if her ba'al (husband) dies, she is free from the Torah, so that she is no no'eh-fet (adulteress) if she becomes another man's.

7:4  So then, Achim b'Moshiach, you also were put to death in relation to the Torah through the basar of Moshiach (Tehillim 16:9-10; ), in order that you might become another's, bound to the One who was raised from the mesim, so that we might bear p'ri for Hashem.

7:5  For when we were in the basar (in the fallen condition of the old humanity), the ta'avat besarim, the sinful passions through the Torah were working in our natural capacities, so as to bear p'ri for mavet (death).

7:6  But now we have been released from the dominating ownership of the Torah, having died to that by which we were confined, so that we might serve in hitkhadeshut haRuach [haKodesh] (the newness of the Holy Spirit) and not in the oldness of the chumra (strict adherence to the letter of the law, legalism) (see 2:29). THE PROBLEM OF INDWELLING CHET AND ITS EXISTENTIAL POWER; FOR WITHOUT THE MAVET OF THE OLD HUMANITY AND THE HITKHADESHUT OF THE NEW HUMANITY IN MOSHIACH, THE CHUKIM OF THE TORAH AROUSES THE TA'AVOT HACHET, FOR MY BASAR, MY FALLEN HUMANITY, IS NOT MERELY PLAGUED BY THE YETZER HARAH, THE EVIL INCLINATION; IT IS BLIND AND HOSTILE TO G-D, SOLD UNDER THE POWER OF (SLAVEMASTER) CHET, UNSPIRITUAL (7:14), WITHOUT ANY GOOD (7:18), UNDER THE INBORN SWAY OF BONDAGE TO SIN (7:14), AND BEETZEM (IN FACT) CONSTITUTES THE CONDITION WHEREIN THE SINFUL LUSTS ARE IN OPERATION (7:5).

7:7  What then shall we say? That the Torah is considered as chet (sin)? Chas v'shalom! Nevertheless, I would not have experienced chet (sin) except through the Torah; for I would not have known chamdanut (covetousness/greediness) if the Torah had not said, LO TACHMOD ("Thou shalt not covet"--SHEMOT 20:17).

7:8  But Chet (Sin), seizing its opportunity through the mitzvoh (commandment), stirred up all manner of chamdanut (covetousness) in me. For in the absence of the Torah, Chet (Sin) is dead.

7:9  And in the absence of the Torah I was once alive. But when the mitzvoh (commandment) came, Chet (Sin) became alive,

7:10  and I died. The mitzvoh (commandment) intended as the Derech L'Chayim (Way to Life) proved for me a means to mavet (death).

7:11  For Chet (Sin), seizing its opportunity through the mitzvoh (commandment), deceived me and, through the mitzvoh (commandment), killed me.

7:12  So that the Torah is kedosha (holy) and the mitzvoh (commandment) is kedosha and yasharah and tovah.

7:13  Did that which is good, then, become mavet (death) to me? Chas v'shalom! But Chet (Sin), it was Chet, working mavet (death) in me through that which is good, in order that Chet might be shown as Chet (Sin), and in order that Chet through the mitzvoh (commandment) might become chata'ah gedolah ad-m'od (utterly sinful).

7:14  For we know that the Torah is Ruchanit (Spiritual, of the Ruach Hakodesh); but I am of the basar (fallen humanity) sold under the power of (slavemaster) Chet.

7:15  For I do not know what I do/what I bring about. For that which I commit is not what I want; but what I hate, that I do.

7:16  But if that which I do is what I do not want, I agree with the Torah that the Torah is good.

7:17  But now it is no longer I doing this/bringing this about, but [the power of] Chet (Sin) which dwells within me.

7:18  For I know that there dwells in me, that is, in my basar (my fallen humanity) no good thing; for the wish (to do what is right) lies ready at hand for me, but to accomplish the good is not.

7:19  For I fail to do good as I wish, but haRah (the evil) which I do not wish is what I commit.

7:20  But if what I do not wish is that which I do, it is no longer I doing it but [the power of] Chet (Sin, Chet Kadmon, Original Sin) which dwells within me.

7:21  I find then the chok (law), for me who wishes to do haTov (the Good), that for me haRah (the Evil) lies ready at hand.

7:22  For I rejoice, I have simcha Torah, I have joy in the Torah of Hashem (the Torah of G-d), so far as the inner man is concerned,

7:23  but I see another Chok (decree/law) in my natural capacities at war with the Torah of my mind and making me a prisoner to the Chok (law) of Chet (Sin) which is [a power] in my natural capacities.

7:24  Wretched man am I! Who will deliver me from the body of this mavet (death)?

7:25  Hodu l'Hashem baMoshiach Yehoshua Adoneinu (Thanks be to G-d in Yehoshua the Messiah our L-rd). So then I myself with my mind serve the Torah of Hashem (the Torah of G-d) and with my basar I serve the Chok of Chet (the Law of Sin).

Chapter 8

8:1  Therefore, now there is no gezar din (verdict) of ashem (guilty), no haresha'ah (condemnation as guilty) for those in Moshiach Yehoshua.

8:2  For the Torah of the Ruach haKodesh that gives Chayyim in Moshiach Yehoshua [Jer.31:31-34; Ezek.36:26-27] has set you free from the Chok of Chet and Mavet.

8:3  For what the Torah was unable to do in that it was weak through the basar (fallen human nature unrenewed by the Ruach Hakodesh), G-d sent His own Ben HaElohim in the very demut (likeness) of the basar of sinful humanity and as a chattat (sin offering, sin-atoning sacrifice) and both pronounced and effected a sentence of death on HaChet baBasar (Sin in the Flesh, in the fallen old humanity)

8:4  in order that the maleh chukat haTorah (the full statute requirement of the Torah--see Vayikra 18:5) might be fulfilled in us who walk in the Derech haChayyim (the way of life) according to the Ruach Hakodesh and not in accordance with the basar.

8:5  For those who exist in terms of the basar take the side of the basar, whereas those who exist in terms of Ruach [Hakodesh] take the side of the Ruach Hakodesh.

8:6  For the way of thinking of the basar is mavet (death), whereas the way of thinking of Ruach Hakodesh (the Holy Spirit) is Chayyim (life) and Shalom (peace).

8:7  Because the way of thinking of the basar is hostility, eyvah (enmity--Bereshis 3:15) toward G-d, for it does not submit itself to the Torah of G-d; for it cannot.

8:8  And those who are in the basar are not able to please G-d.

8:9  However, you are not in the basar but in the Ruach Hakodesh, assuming that the Ruach Hashem does indeed dwell in you--if anyone does not have the Ruach HaMoshiach, that person does not belong to Moshiach.

8:10  And if Moshiach is in you, the body (of the basar) is dead because of sin but the Ruach [Kakodesh] is life for you because of Tzedek (righteousness) [i.e. you have been put right with G-d, so that G-d sees you to be YITZDAK IM HASHEM (IYOV 25:4]).

8:11  But if the Ruach of Him who raised Yehoshua from the Mesim dwells in you, He who raised Moshiach from the Mesim will give Chayyim to your mortal bodies as well, through His indwelling Ruach in you.

8:12  So then, Achim b'Moshiach, we are under no obligation to the basar to live in accordance with the basar.

8:13  For if you live in accordance with the basar you will certainly die; but if by the Ruach Hakodesh you put to death the deeds of the body, you will live.

8:14  For as many as are led by the Ruach HaElohim, they are bnei HaElohim.

8:15  For you did not receive a spirit of avdut, falling back into yir'ah (fear); but you received the Ruach Mishpat Banim (the Ruach of having Ma'amad haBanim, standing as Sons), by which we cry, "Abba, Avinu"!

8:16  The Ruach Hakodesh Himself bears edut with our ruach that we are bnei HaElohim.

8:17  And if bnei HaElohim, then also yoreshim (heirs) of G-d and co-heirs (Rom 4:13f) together with Moshiach, provided that we suffer with him in order that we might also be set in kavod (glory, eschatological glorification) with him. THE COMING KAVOD WITH MOSHIACH

8:18  For I reckon that the sufferings of the present time are not to be compared with the coming kavod (glory) to be revealed to us.

8:19  For the eager expectation of HaBri'ah (the Creation) eagerly awaits the heavenly unveiling, the Apocalypse, of the bnei HaElohim.

8:20  For HaBri'ah (the Creation) was subjected to hevel (futility), not willingly, but on account of Him who subjected it, in tikvah (hope),

8:21  because HaBri'ah (the Creation) also itself will be set free from the avdut (slavery) of corruption/destruction into the deror (freedom YESHAYAH 61:1) of the kavod (glory) of the bnei HaElohim.

8:22  For we know that the whole Bri'ah (Creation) groans and suffers the chevlei (pangs of childbirth) together up until now.

8:23  And not only so, but also we ourselves who have the bikkurim (firstfruits) of the Ruach Hakodesh also groan within ourselves, eagerly awaiting the Mispat HaBanim, that is, the pedut (redemption) of our (Techiyas HaMesim) body. OUR ZITZFLEISCH IS MINEI UBEI (INTRINSICALLY) BASED ON TIKVAH

8:24  For it is in terms of tikvah (hope) that we were delivered in eschatological salvation. But tikvah (hope) which is seen is not tikvah, for who hopes for what he sees?

8:25  But if we have tikvah for what we do not see, we eagerly await it with zitzfleisch.

8:26  In the same way, the Ruach Hakodesh helps us in our weakness (as creatures: see Romans 5:6). For as we daven, we do not know as we should for what to make tefillos (prayers), but the Ruach Hashem Himself intercedes on our behalf with labor pang groans, not intelligibly uttered.

8:27  And He who searches the levavot knows what is the way of thinking of the Ruach Hakodesh, because He intercedes as G-d would have it on behalf of the kedoshim. HASHGACHAH (PROVIDENCE) GUARDS THE AM KADOSH OF MOSHIACH ACCORDING TO THE TOCHNIT HASHEM (8:28; 9:11) WHEREIN BY CHESED AND CHOCHMAH THE ENTIRE YESHU'AT ELOHEINU IS BEING WORKED OUT

8:28  And we know that for those who love Hashem everything co-operates toward HaTov for those who are HaKeru'im (the summoned/called ones) according to tochnit Hashem (purposeful and willed plan or goal--9:11).

8:29  For those He had da'as of beterem (beforehand--Yirmeyah 1:5), He also decided upon from the beginning to be conformed to the demut (likeness) of His Ben HaElohim, that he [Moshiach] should be HaBechor (Firstborn) among many achim.

8:30  And those He decided upon from the beginning, He also summoned/called; and those He summoned/called, He also acquitted and pronounced to be YITZDAK IM HASHEM; and those He acquitted and pronounced to be YITZDAK IM HASHEM, He also set in eternal kavod (glory). WHO CAN SEPARATE US FROM THE AHAVAS MOSHIACH?

8:31  In view of these things, what therefore shall we say? If Hashem is for us, who is against us?

8:32  He who indeed did not spare His own Ben HaElohim but gave Him up for us all, how shall He not also with Him give us all things (see Romans 8:12-17; 4:13f).

8:33  Who will bring charges against the Bechirei HaElohim (chosen ones of Hashem)? It is Hashem who acquits and pronounces to be YITZDAK IM HASHEM (JUSTIFIED WITH G-D).

8:34  Who is there to make mishpat to haresha'a (condemnation), to make judgment to Onesh Gehinnom? It is Moshiach Yehoshua who died, rather was kam litechiyah (raised to life), who also is at LIMIN HASHEM (the right hand of G-d--Tehillim 110:1), who also intercedes on our behalf (see Romans 8:26-27). OUR INSEPARABLE DEVEKUS WITH HASHEM THROUGH MOSHIACH

8:35  Who will separate us from the Ahavas Moshiach (love of Messiah)? Tzoros (affliction, trouble), or distress, or redifot (persecution), or hunger, or nakedness, or danger, or cherev (sword--13:4)?

8:36  As it is written, "KI ALECHA HORAGNU KOL HAYOM NECHESHAVNU K'TZON TIVCHAH ("For Your sake we are being killed all the day; we are reckoned as sheep for slaughter"--TEHILLIM 44:22 (23).

8:37  But in all these things we prevail bichlal (entirely) through Him who had ahavah for us.

8:38  For I am convinced that neither Mavet nor Chayyim nor malachim nor rulers, neither things present nor things to come nor kochot (powers),

8:39  neither height nor depth, nor any other creature will be able to separate us from the ahavas Hashem which is in Yehoshua Moshiach Adoneinu.

Chapter 9

9:1  I speak haEmes in Moshiach, I do not speak sheker, my matzpun tahor (clean conscience) bearing me witness in the Ruach haKodesh,

9:2  that there is great agmat nefesh (grief) to me and unceasing anguish in my lev.

9:3  For I could wish that my neshamah be put under cherem (ban of destruction), under Churban, and Onesh Gehinnom, cut off from Moshiach for the sake of my achim, my own people and flesh and blood relatives,

9:4  in as much as they are Bnei Yisroel: theirs is the Mishpat HaBanim Adoption, the ma'amad HaBanim (standing as Sons), and the kavod (glory) and the Shechinah (glorious presence of G-d) and the beritot (covenants), the Torah, the avodas kodesh (worship) and the (havtachot (promises);

9:5  theirs are HaAvot (the Patriarchs), and from them came, in so far as His humanity is concerned, Rebbe, Melech HaMoshiach, al haKol hu haElohim. Boruch hu l'olam va'ed. Omein. WILL K'LAL YISROEL FIND GEULAH IN THE MOSHIACH? WHO IS REDEEMED YISROEL? IS THIS SYNONYMOUS WITH YISROEL ACCORDING TO THE BASAR? YA'AKOV AND ESAV WERE BOTH CHILDREN ACCORDING TO THE BASAR, BUT IT WAS NOT A CASE OF THE ZCHUS AVOT OR ZCHUS OF MERIT-EARNING MA'ASEI HATORAH OBLIGATING G-D TO REWARD YA'AKOV (4:4) AS OVER AGAINST HIS TWIN, BUT IT WAS THE PURPOSE OF HASHEM THAT WAS DECISIVE, IN ORDER THAT IT NOT BE A MATTER OF THE ONE WHO WILLS OR THE ONE WHO RUNS (AND THEREFORE EARNS SALVATION BY HIS MERIT IN WILLING AND RUNNING, AND, AS A RESULT, GLORIES IN HIS SELF-ATTAINMENT AND HAS GROUNDS FOR BOASTING BEFORE HASHEM); NO, THE GLORY GOES TO THE ONE GRACEFULLY CHOOSING, NOT THE ONE CHOSEN BY GRACE, FOR HASHEM HAS HIS MASTER PLAN, WHICH IS TO SAVE FOR HIMSELF SOME SURVIVORS, A REMNANT, A ZERA, WHICH ARE HIS MOSHIACH AND HIS PEOPLE OF THE GEULAH, THE PEOPLE OF HAVTACHAH, OF BECHIRAH, AND OF CHANINAH; IT WILL TAKE RAV SHA'UL UP UNTIL THE END OF CHAPTER 11 TO SHOW THAT THIS WILL ALSO INCLUDE THE EVENTUAL GRAFTING IN OF THE WHOLE NATION, ONCE THE FULL NUMBER OF NON-JEWS HAS BEEN GRAFTED IN. THEREFORE, AT THAT TIME, ALL YISROEL WILL FLOW INTO THE KEHILLAH OF MOSHIACH AND THE GEULAH REDEMPTION

9:6  But it is not as though the Dvar Hashem has failed. For not all those descended from Yisroel are truly redeemed Yisroel (of the eschatological Geulah).

9:7  Nor is it as though all the banim of K'lal Yisroel are the ZERA of Avraham Avinu, but (as it is written) BEYITZCHAK YIKARE L'CHA ZERA ("In Yitzchak shall your seed be called/named/summoned" --BERESHIS 21:12).

9:8  That is, it is not the b'nei habasar (children of the flesh/old humanity) who are the b'nei HaElohim (children of G-d) but the b'nei HaHavtacha (children of the promise) who are reckoned as ZERA (seed, children including the right of the heir in relation to the father).

9:9  For this word is one of havtachah (promise): KA'ET SHOV ASHUV UL'SARAH BEN ("About this time I will come and Sarah shall have a son"--BERESHIS 18:10,14).

9:10  Not only so, but also in the case of Rivkah (Isaac's wife) who conceived by the one act of sexual intercourse with Yitzchak Avinu.

9:11  For when they were not yet born nor had done anything tov or rah, good or evil,in order that the tochnit Hashem (purposeful and willed plan of God--8:28) should stand in terms of bechirah (divine election, selection, choosing),

9:12  not from ma'asei mitzvot haTorah but from the One who makes the keri'ah (divine summons, call), it was said to her, RAV YA'AVOD TZA'IR ("the elder will serve the younger"--BERESHIS 25:23),

9:13  as it is written, VA'OHAV ES YA'AKOV V'ES ESAV SANEITI ("Ya'akov have I loved, but Esau have I hated"--MALACHI 1:2-3).

9:14  What then shall we say? There is no avla (injustice) with G-d, is there? Chas v'Shalom!

9:15  For to Moshe Rabbeinu He says, V'CHANOTI ES ASHER ACHON V'RICHAMETTI ES ASHER ARACHEM ("I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion"--SHEMOT 33:19).

9:16  So then, it is not a matter of the one who wills or the one who runs. It is a matter of YAD HASHEM HACHANINAH (the hand of the G-d of gracious, free mercy).

9:17  For the Kitvei Hakodesh says to Pharaoh, BA'AVUR ZOT HE'EMADTICHA BA'AVUR HAROTECHA ES KOCHI ULEMA'AN SAPER SHMI BECHOL HA'ARETZ ("For this purpose I raised you up, in order that I might demonstrate in you my power and in order that my Name might be proclaimed in all the earth"--SHEMOT 9:16).

9:18  So then, to whom He wills He shows chaninah (mercy, free grace), but whom He wills He hardens (that is, makes unresponsive or more mired down in KESHI [stubbornness, hardness DEVARIM 9:27]). THE CHARON AF OF HASHEM AND HIS CHANINAH

9:19  You will say to me then: "Why does He still find fault? For who has resisted His will?"

9:20  On the contrary, who are you, man, who answers back to G-d? VEYETZER AMAR LEYOTZRO ("Can the pot say to the potter"--YESHAYAH 29:16), "Why have you made me thus?"

9:21  Or does the potter not have the right over the clay [YIRMEYAH 18:6] to make from the same lump one vessel for honorable use and another for dishonorable use?

9:22  But what if naniach Hashem, willing to demonstrate His Charon Af Hashem (burning anger of G-d) and to make known His ko'ach (power 1:18,16) put up with zitzfleisch (patience), with much endurance, vessels which are objects of G-d's Charon Af (burning anger), objects made ready for Churban (9:3),

9:23  and in order that He might make known the wealth of His kavod (glory) on vessels which are objects of Hashem's chaninah (mercy, free grace) which He prepared beforehand for kavod (glory, 8:29-30).

9:24  By which I mean us, whom also He called, not only from the Yehudim but also from the non-Jews,

9:25  as it says in Hoshea, V'AMARTI L'LO AMMI AMI ATAH ("And I will call the "not my people' my people"--HOSHEA 2:25 [23]) and the "not loved' loved;

9:26  and it shall be in the place where it was said to them, You are not my people, there they shall be called B'NEI EL CHAI ("sons of the living G-d"--HOSHEA 2:1 [1:10])

9:27  Yeshayah proclaims concerning Yisroel, "Even if the number of the Bnei Yisroel are as the sand of the sea, only the She'ar (Remnant) will return/be saved,

9:28  for Hashem will complete and cut short and will perform His Word on the earth--Yeshayah 10:22-23.

9:29  And as Yeshayah said beforehand, "Except Adonoi Tzvaot had left us SARID KIM'AT ("some survivors" (9:7), we would have become like S'dom and we would have been the same as Amora"-- [YESHAYAH 1:9]. ON YISROEL AND THE BESURAS HAGEULAH; THE TORAH OF RIGHTEOUSNESS, THE TORAH WHICH DEFINES RIGHTEOUSNESS, DOING SO BY BRINGING THE DA'AS HACHET AND THE DEATH CURSE OF THE LAW. THE TORAH DEFINES RIGHTEOUSNESS ALSO BY BRINGING THE DA'AS OF MOSHIACH AND HIS COMING ESCHATOLOGICAL RIGHTEOUSNESS WHICH BASAR WITHOUT HITKHADESHUT (REGENERATION) CAN NO MORE PURSUE BY MA'ASIM HATORAH THAN IT CAN ESCAPE THE DEATH CURSE OF THE LAW--ROMANS 3:20,23; 6:23); HE WHO HAS EMUNAH IN THE MOSHIACH, THE TZUR MICHSHOL, THE EVEN NEGEF, WILL NOT STUMBLE IN SHAME AT THE YOM HADIN (SEE ALSO DANIEL 12:2); THE MISTAKE OF TAKING THE PATH OF TZEDEK BY PE'ULOT RATHER THAN EMUNAH

9:30  What then shall we say? That Goyim who do not pursue Tzedek (righteousness) have attained Tzedek which is Tzedek through emunah,

9:31  whereas Yisroel pursuing a Tzedek (righteousness) based on the Torah (see Gal.3:12-13 OJBC) did not arrive at that Torah.

9:32  Why so? Because it was not on the mekor (basis) of emunah but on the mekor (basis) of pe'ulot (actions, works-- 3:20,28; 4:2,6; 9:11-12). They have stumbled over the EVEN NEGEF ("Stone of Stumbling" YESHAYAH 8:14; 28:16),

9:33  as it is written--"Hinei, I place in Tziyon a stone of stumbling and a rock of offense; and he who believes in Me shall not be put to shame" (YESHAYAH 8:14; 28:16).

Chapter 10

10:1  Achim b'Moshiach, the great tshuka (desire) of my lev and my tefillah to Hashem is for the Yeshu'at Yisroel (salvation of Israel).

10:2  For I can be meid (provide testimony) regarding them that they have a kinat Hashem (zeal for G-d), but not in accordance with saving binah and da'as.

10:3  For, having no saving da'as of the Tzidkat Hashem (the righteousness of G-d), and seeking to establish their own (that is, self-attained, exclusively Jewish) they have not subjected themselves to the Tzidkat Hashem (righteousness of G-d--1:17; 3:5,21,25-26; 6:18).

10:4  For Moshiach is the finishing line of (the epoch of) Torah as a means to being YITZDAK IM HASHEM, for all who have emunah.

10:5  For Moshe Rabbeinu writes with reference to the (accessibility of) Tzidkat Torah (righeousness which is from the Torah), "The man YA'ASEH OTAM VACHAI ("who does these things will live" by them VAYIKRA 18:5).

10:6  Whereas the Tzidkat Emunah (righteousness which is from faith) speaks thus: "Do not say (looking for salvation being merited by superhuman attainments in works) in your lev, "Who will go up into Shomayim?' (that is, to bring Moshiach down)?

10:7  Or `Who will go down into the abyss?' (that is, to bring Moshiach up from the mesim).

10:8  But what does it say? The Dvar is near you, in your mouth and in your lev" [DEVARIM 9:4; 30:12-14], that is, the Dvar of Emunah which we proclaim. THE ANI MA'AMIN HODA'AH OF ORTHODOX JEWISH FAITH; NEED FOR GEULAH PERATIT (INDIVIDUAL REDEMPTION) BEFORE THE GEULAH KELALIT (GENERAL REDEMPTION) DESCRIBED IN ROMANS CHAPTER 11

10:9  Because if you make hoda'ah (confession) "with your mouth" of Adoneinu Yehoshua, and have emunah "in your lev" that G-d raised Him from the mesim, you will be delivered.

10:10  For with the "heart" one has emunah unto being YITZDAK IM HASHEM and with the "mouth" hoda'ah is made unto Yeshu'at Eloheinu.

10:11  For the Kitvei Hakodesh says, "Everyone who has emunah in Him shall not be put to shame"--YESHAYAH 28:16.

10:12  (3:9) For there is no distinction between Yehudi (Jew) and Yevani (Greek), for the same one is Adon Echad l'chulam ("one L-rd over all), rich to all who call upon Him.

10:13  For V'HAYAH KOL ASHER YIKRA B'SHEM HASHEM ("Everyone whoever calls upon the Name" YOEL 3:5 [2:32]) of the L-rd shall be delivered. THE EPOCH OF TORAH IS OVER; LAW MUST NOT BE USED IN PLACE OF MOSHIACH, FOR IT CANNOT SAVE. IF THE TORAH REDEEMS AS A SUBSTITUTE FOR THE MOSHIACH GO'ELEINU, THEN MOSHIACH DIED FOR NOTHING (GAL.3:21).

10:14  How therefore shall they call on Him in whom they have not believed? and how shall they believe in Him whom they have not heard? And how shall they hear without someone preaching?

10:15  And how shall they do the work of maggidim? unless they have been sent as shluchim? As it is written, "How timely are the feet of those who preach" Besuras HaGeulah--YESHAYAH 52:7.

10:16  But not all have mishma'at (obedience) to the Besuras HaGeulah. RAV SHA'UL NOW SHOWS THAT THE LACK OF RESPONSE TO THE PREACHING OF THE BESURAS HAGEULAH ON THE PART OF JEWISH PEOPLE WAS EXPECTED IN NEVU'AH (PROPHECY); ONLY THE REMNANT WAS PREDICTED TO HEAR AND HAVE EMUNAH; THEIR "HEARING" IS BOTH THE ACT OF OBEDIENT HEARING AND THAT WHICH IS HEARD; THE "WORD OF MOSHIACH" IS MOSHIACH HIMSELF WHO COMES FROM SHOMAYIM AND FROM THE KEVER AND INTO THE LEV AS THE ESCHATOLOGICAL WORD OF SALVATION AND BEARER OF THE SAVING MESSAGE--ROMANS 10:6-13 For Yeshayah says (YESHAYAH 53:1): MI HE'EMIN LISHMU'ATEINU ("Who has believed that which is heard, our report?"

10:17  So then emunah comes from hearing, and hearing comes through the Dvar haMoshiach (the word of Messiah).

10:18  But I say, is it the case that they have not heard? On the contrary: "Their sound has gone out into all the earth and their words to the ends of the inhabited world"--TEHILLIM 19:4. RAV SHA'UL IS USING TEHILLIM 19'S LANGUAGE ABOUT A REVELATION OF G-D THROUGH THE CREATED STARS TO EXPRESS THE POINT THAT THE REVELATION OF MOSHIACH YEHOSHUA HAS REACHED AROUND THE WORLD LIKE THE CREATED REVELATION OF THE GOOD NEWS HAS REACHED UNIVERSAL JEWRY THROUGH PREACHERS LIKE SHA'UL PREACHING IN THE DIASPORA SYNAGOGUES, SO THE JEWISH PEOPLE ARE WITHOUT EXCUSE. THE JEWISH PEOPLE CANNOT SAY THEY HAVE NOT HEARD ABOUT MOSHIACH YEHOSHUA. NEXT RAV SHA'UL WILL SHOW THAT JEWISH PEOPLE WHO HEAR THE TORAH READ OUT FROM COVER TO COVER IN THE SHULS EVERY YEAR CANNOT SAY THEY HAVE NOT HEARD MOSHE RABBEINU SPEAK ABOUT THE ESCHATOLOGICAL INCOMING OF THE GENTILES, AN EVENT BEING FULFILLED IN RAV SHA'UL'S MINISTRY AND ATTESTED BY BOTH THE TORAH AND THE NEVIIM, WHICH SHA'UL NOW QUOTES. AM YISROEL OUGHT TO HAVE SEEN THE GOYIM OF THE WHOLE WORLD FLOCKING INTO EMUNAH IN THE MOSHIACH AS A FULFILMENT OF DEVARIM 32:21. THE EMUNAH OF THE GOYIM AND THE LACK OF IT ON THE PART OF YISROEL ARE PLACARDED IN LARGE PRINT FOR ALL TO SEE IN THE WORDS OF THE KITVEI HAKODESH WHICH RAV SHA'UL NOW QUOTES, SO YISROEL IS WITHOUT EXCUSE

10:19  But I say, is it the case that Yisroel has not known? First, Moshe Rabbeinu says: "I will provoke you to jealousy by a not nation; By a senseless nation I will make you angry."--DEVARIM 32:21.

10:20  And Yeshayeh is bold as to say: "I have been found by those who do not seek me; I have revealed myself to those who do not ask for me"--YESHAYAH 65:1.

10:21  But concerning Yisroel he (Yeshayah) says: "All the day I stretched out my hands to a disobedient and obstinate people"-- YESHAYAH 65:2.

Chapter 11

11:1  I ask, therefore, has Hashem repudiated His people? Not at all! Chas v'Shalom! For I too am a ben Yisroel, of the zera Avraham (seed of Avraham Avinu), of the tribe of Binyamin.

11:2  Hashem has not repudiated His people whom he foreknew [TEHILLIM 94:14; ROMANS 8:29). Or do you not know what the Kitvei Hakodesh says in the section about Eliyahu, how he appeals to Hashem against Yisroel?

11:3  "Adonoi, they have killed your Neviim, they have torn down your mitzbe'achot (altars), and I alone have been left and they seek my life." [MELACHIM ALEF 19:10]

11:4  But what is Hashem's answer to him? "I have kept for myself seven thousand men, who have not bowed the knee to Ba'al." [MELACHIM ALEF 19:18]

11:5  Thus, therefore, also in the present time, there has come into being a she'arit (remnant, remainder) in accordance with the bechirah (election) of chesed (free, unmerited favor or grace).

11:6  But if on the mekor (basis) of chesed (unmerited favor), then not on the mekor (basis) of sachar (reward) for ma'asei mitsvot haTorah (works), vi-bahlt (since) otherwise chesed would no longer be chesed (4:4-5).

11:7  What then? What Yisroel sought for, that it did not obtain; but hannivcharim (the elect, the chosen ones) obtained it. And the rest were hardened (9:17-18)--

11:8  as it is written, "G-d gave to them a ruach tardemah (spirit of deep sleep), eyes that they should not see and ears that they should not hear, until this very day"--YESHAYAH 29:10.

11:9  And Dovid said, "Let their shulchan (table) become a snare and a net, a trap and a retribution for them;

11:10  Let their eyes be darkened so that they cannot see, and bend their backs forever." --TEHILLIM 68:23-24 TARGUM HASHIVIM; [69:22-23].

11:11  I ask, therefore, have they stumbled so as to fall? Chas v'Shalom! But by their pesha (transgression), Yeshu'at Eloheinu is coming to the Goyim in order to provoke them to jealousy.

11:12  And if their pesha (transgression) means riches for the world, and their failure means riches for the Goyim (the Gentiles), how much more will their fullness mean!

11:13  I am speaking to you Goyim. So then, inasmuch as I am Shaliach haGoyim, I magnify my avodas kodesh, in the tikvah (hope)

11:14  that I might provoke my kindred to jealousy and might save some of them.

11:15  For if their rejection means ritztzuy (reconciliation, cessation of enmity/hostility between a wrathful holy G-d and sinful men) for the world, what shall their acceptance mean other than Chayyim min haMesim (Life from the dead ones)?

11:16  If the terumah (portion, offering, kohen's share of the challah or Shabbos bread) that is reishit (first) is kodesh (holy), so is the whole; and if the shoresh (root) is kodesh (holy), so also are the a'na'fim (the branches).

11:17  But if some of the a'na'fim have been broken off, and you a wild olive, have been grafted among them and have become sharer in the richness of the olive tree's root,

11:18  do not boast (4:2) over the a'na'fim. If you do boast, it is not the case that you sustain the shoresh, but the shoresh sustains you.

11:19  You will say, then, "Branches were broken off in order that I might be grafted in."

11:20  Quite so: they were broken off on the ground of no emunah (emunah), but you stand only by emunah (emunah). Do not cherish proud thoughts, but fear.

11:21  For if G-d did not spare the natural branches,neither will he spare you.

11:22  Consider then the nedivut, the chesed of Hashem and also the mishpat hanora (frightful judgment) of Hashem: to those who fell (11:15), severity; but to you the goodness of G-d, provided that you continue in that goodness--otherwise, you too will be cut off.

11:23  Whereas, they also, if they do not continue in a condition of no emunah, shall be grafted in; for Hashem is able to graft them in again.

11:24  For if you [Goyim] were cut off from the wild olive tree and grafted unnaturally into the cultivated olive tree, how much more shall those who belong to it naturally be grafted into their own olive tree.

11:25  For I do not want you to be unaware, Achim b'Moshiach, of this raz (mystery), lest you be wise in your own estimation, that a hardening in part has come over Yisroel, until the full number of the Goyim has come in;

11:26  and so klal Yisroel shall be delivered, as it is written: "Out of Tziyon (Zion, heavenly Zion, Jerusalem or earthly Zion/Jerusalem at the parousia/Second Coming) shall come the Go'el (Deliverer/Redeemer); He will turn away/remove that which is without yir'at Shomayim from Ya'akov (Jacob),

11:27  and this will be my Berit (covenant) with them, when I take away their sins"--YESHAYAH 59:20-21; 27:9. SUMMING UP THE TOCHNIT HASHEM (8:28; 9:11)

11:28  With regard to the Besuras HaGeulah they are oyevim (enemies) because of you, whereas with regard to the bechirah (election) they are beloved for the sake of the Avot (Fathers);

11:29  For the matnat Hashem and the keri'at Hashem are irrevocable.

11:30  For just as you Goyim were once without mishma'at to Hashem, but now have received chaninah (mercy) by their lack of mishma'at,

11:31  so also they have now been without mishma'at for your chaninah (mercy), in order that they also might receive chaninah (mercy) (9:15-16).

11:32  For G-d has confined all in disobedience in order that He might have chaninah (mercy) on all;

11:33  O the depth of the riches and the chochmah (wisdom) and da'as (knowledge) of Hashem. How unfathomable are His mishpatim (judgments) and incomprehensible His ways.

11:34  For who has known the Ruach (Spirit) of Hashem? Or who has been His ISH ATZATO ("Counsellor")--YESHAYAH 40:13?

11:35  Or who has given in advance to Him so that His presents come only as a debt repaid? [IYOV 41:11]

11:36  Because from Him and through Him and to Him are all things. Lo haKavod l'Olamim. Omein. ("To Him be glory forever. Amen.")

Chapter 12

12:1  I appeal to you, therefore, Achim b'Moshiach, through the rachamei Hashem (mercies of G-d), to present your geviyah (Bereshis 47:18), all of your being as a korban chai (living sacrifice), kadosh (holy) and nichoach to Hashem (Bereshis 8:21), which is your spiritual avodas kodesh.

12:2  Stop allowing yourself to be conformed to the Olam Hazeh, but be transformed by your hitkhadeshut haDa'as (regeneration/renewal of knowing), so that you may (individually and corporately) ascertain what is the ratzon Hashem (the will of G-d), what is good, acceptable, and perfect.

12:3  For I say, through the chesed (unmerited favor, grace) given to me, to all who are among you, that you should avoid a false sense of superiority in your thinking; rather exercise shlitah atzmi (self-control), thinking with seychel, as G-d has measured to each a measure of emunah. ONE NEW HUMANITY IN THE NEW ADAM OUR MOSHIACH OF THE TECHIYAS HAMESIM: IMPLICATIONS FOR AVODAS KODESH IN HIS ORTHODOX JUDAISM

12:4  For just as in one body we have many members (natural capacities), and all the members do not have the same function,

12:5  so we all are one body in Moshiach, and are individually members one of another--

12:6  having matanot (gifts) which differ in accordance to the chesed (unmerited favor, grace) given to us. If we speak for G-d as nevi'im (prophets), it should be in proportion to the emunah given to us.

12:7  If we offer particular acts of avodas kodesh, it should be used in serving. One who functions as a rabbinic moreh in teaching should be active in teaching.

12:8  One who imparts chizzuk (strengthening, encouragement) should be active in the avodas kodesh ministry of chizzuk. One who makes tzedakah (contributions) should do so with nedivut (generosity). The one in manhigut (leadership), with shekidah (diligence). The one in bikkur cholim (visiting the sick) and gemilut chasadim (benevolence), with simcha.

12:9  Let ahavah (agape) be without tzevi'ut (hypocrisy). Hate what is ra'a (evil), be devoted to what is haTov.

12:10  Show mishpochah (family) affection to one another in ahavah shel achvah (brotherly love). Be first in esteeming one another, in showing mutual respect.

12:11  Be zealous without negligence; with bren (fervor, hitlahavut) be burning with the Ruach Hakodesh. With avodas kodesh serve Hashem.

12:12  Have simcha in tikvah. Have zitzfleisch in tzoros. Keep davening tefillos.

12:13  With a spirit of koinonia, keep the pushke full for the needs of the kedoshim. Aspire to hachnosas orchim. ANTI-SEMITIC REDIFAH OR PERSECUTION BECAUSE OF THE HATED NAME OF OUR MOSHIACH REQUIRES A RESPONSE BASED ON THE TORAH AND THE KETUVIM, REMEMBERING THAT AS FAR AS YOUR OYEVIM ARE CONCERNED, BURNING BUSHAH (SHAME) AND TESHUVAH REMORSE ARE MORE EASILY INDUCED BY KINDNESS THAT UNKINDNESS

12:14  Say a berachah (blessing) on those who bring redifah (persecution) on you, let it be a berachah and not a kelalah (curse).

12:15  Join in the simcha with those who rejoice, weep with those who weep.

12:16  Think with a (spiritual) consensus in harmony among yourselves. Do not cherish the thoughts of the ga'avtanim (proud boasters), but associate with the anavim ("humble," YESHAYAH 29:19), the lowly am ha'aretz; do not be chachamim (wise ones) in your own estimation [1:22].

12:17  Repay no one ra'a (evil) for ra'a (evil). Take into consideration what is haTov in the sight of everyone and do that. [MISHLE 3:4 TARGUM HASHIVIM]

12:18  If possible, so far as it depends on you, live in shalom with everyone.

12:19  Do not take your own revenge, beloved, but give opportunity for G-d's Charon Af (burning wrath), for it is written, LI NAKAM V'SHILEM ("Vengeance is mine and recompense/repayment--I am He who will repay, says Hashem"--DEVARIM 32:35).

12:20  "But if your enemy is hungry, feed him; if he is thirsty, give him drink; for in so doing you will heap coals of fire on his head" MISHLE 25:21-22.

12:21  Do not be overcome by what is ra'a, but overcome haRah with haTov.

Chapter 13

13:1  Let kol nefesh (every soul, person) be subject to the official governing authorities. For there is no memshalah (government) except given by Hashem, and the powers that be have been established by G-d.

13:2  So then, he who opposes the authority has resisted the ordinance/official decree of G-d; and those who resist shall receive mishpat (judgment) on themselves.

13:3  For rulers are not a cause of pachad (terror) to hitnahagut (conduct) that is of haTov but haRah. Do you want to be without pachad of memshalah (government)? Do haTov, and you will have the commendation of the representative of the memshalah.

13:4  For he is the mesharet (minister, servant) of Hashem to you for haTov. But if you do haRah, be afraid. For he does not bear the cherev (8:35) to no purpose. For he is the mesharet of Hashem, an avenger for Charon Af (1:18 2:8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4)) against the rashah (evildoer).

13:5  Wherefore it is necessary to be subject, not only on account of the Charon Af of Hashem, but also on account of matzpun tahor (clean conscience).

13:6  For that is why you also pay tribute (taxes). For they are mesharetim of G-d engaged in this very task.

13:7  Render to everyone their due: tribute to whom tribute is due, tax to whom tax; fear to whom fear is due, respect to whom respect.

13:8  Owe, be indebted/obligated nothing to anyone except a chov (debt) of ahavah (love); for he who has ahavah has fulfilled the Torah.

13:9  For the mitzvoh, LO TIN'AF, LO TIRTZACH, LO TIGNOV, LO TACHMOD, ("You shall not commit adultery," "You shall not kill," "You shall not steal," "You shall not covet," SHEMOT 20:13-15,17; DEVARIM 5:17-19,21) and any other of the mitzvot (commandments) is akitzur (restated, in summary), in this dvar Torah, V'AHAVTA L'RE'ACHA KAMOCHA ("You shall love your neighbor as yourself" --VAYIKRA 19:18.)

13:10  Ahavah (agape) does no wrong to the re'a (neighbor); therefore the fulfillment of the Torah is ahavah. DISCERN THE TURNING OF THE AGES ALREADY IN THE BODY OF MOSHIACH (6:9-10; 7:4); LISTEN FOR THE IMMINENT SHOFAR BLAST OF THE BIAS MOSHIACH; AWAKEN FROM MORAL TURPITUDE AND BLINDNESS (11:8) AND SLOTH IN AVODAS KODESH; THE ACTIVITIES OF THE NIGHT OF THE OLD EPOCH AND OUR OLD LIFE WITHOUT MOSHIACH MUST BE PUT OFF; WE MUST DISROBE FROM THE BEGADIM IDDIM (STAINED GARMENTS OF MENSTRUATION) (YESHAYAH 64:5), WHICH IN THE "NIGHT" OF THE OLD EPOCH ARE THE BEST DEEDS OF THE GUILTY (SEE ROMANS CHAPTERS 1-3); WE MUST PUTTING ON THE ME'ILIM (ROBES) OF THE TZIDKAT HASHEM (1:17; 3:5, 22-26; 6:16,19; 10:3); AND, STARTING WITH OUR OWN NATURAL CAPACITIES (6:13,16; 7:5,23;12:4-5) WHICH BECOME NESHEK HAOHR, WE MUST TAKE UP ALL THOSE OTHER FIGHTING INSTRUMENTS OF THE OHR OF THE OLAM HABAH, WHICH IS THAT FUTURE TIME THAT IS ALREADY PRESENT IN PART AND MUST BE OUR LIVING SPACE EVEN NOW IN MOSHIACH AS WE MAKE NO PROVISION FOR THE BASAR (OLD HUMAN NATURE IN FALLEN ADAM, THE OLD HUMAN NATURE WITHOUT MAVET IN MOSHIACH AND HITKHADESHUT IN THE RUACH HAKODESH, THE OLD HUMAN NATURE SOLD UNDER THE POWER OF THE YETZER HARAH (7:14; 6:23) AND SLAVEMASTER CHET KADMON ENSLAVING THE OLAM HAZEH

13:11  Now then this. You know the time, that it is already the hour for you to wake up from shenah (sleep), for now is Yeshu'at Eloheinu nearer than when we became ma'aminim.

13:12  The haLailah (the Night) (of the old epoch) is far advanced, and haYom [Yom haDin, the Day of Judgment] is imminent, at hand. Let us therefore disrobe and rid ourselves of the deeds of choshech and let us put on the neshek (weapons 6:13) of Ohr (light).

13:13  Let us conduct ourselves decently as in Yom (Day), not in holelut (carousing) and shichrut (drunkenness), not in zenut (fornication) and debauchery and zimmah (licentiousness), not in merivah (strife) and quarreling and anochiyut (selfishness) and kinah (jealousy).

13:14  But put on the Moshiach Yehoshua Adoneinu and make no provision for the Basar, to satisfy its ta'avot.

Chapter 14

14:1  But welcome the one who is weak in emunah (faith). But not for the purpose of setting him straight in arguments.

14:2  For example, one person has emunah (faith) to eat every potential food; but the weak practice vegetarianism.

14:3  Let the one who eats not hold in contempt or despise the one who does not eat, and let not the one who does not eat pass judgment on the one who eats, for Hashem treats him as an oreach ratzuy (welcome guest).

14:4  Who are you to condemn the 'eved (house slave) of someone else? In relation to his own RIBBONO (SHEL OLAM) he stands or falls. And he shall stand, for RIBBONO (SHEL OLAM) is able to make him stand.

14:5  One person judges one day to be more important than another; another person judges every day to be alike. Let each be fully convinced in his own mind.

14:6  The one who holds an opinion on the day does so to Hashem. And the one who eats does so to Hashem, for he does the benching of the Birkat Hamazon to Hashem. And the one who does not eat does so to Hashem and give the hodayah (thanksgiving) to Hashem.

14:7  For no one of us lives for himself and no one dies for himself.

14:8  For if we live, we live for Hashem; and if we die, we die for Hashem. So whether we live or whether we die, we belong to Hashem.

14:9  For it was for this tachlis that Moshiach died and lived again, in order that he might have charge as Moshiach Adoneinu over both the mesim (dead ones) and the chayyim (living ones).

14:10  So you, why do you judge your ach b'Moshiach? Or you, why do you despise your ach b'Moshiach? For we shall all stand in the Bet Din (Court of Law) of Hashem (see II Cor.5:10) before His Kisse Din (judgment seat), His Kisse Mishpat,

14:11  for it is written, "As I live, says Hashem, before Me KOL BERECH (every knee) will bow and KOL LASHON (every tongue) shall give praise to Hashem" [YESHAYAH 49:18].

14:12  So then each of us will give account of himself to Hashem.

14:13  Let us therefore no longer pass judgment on one another, but decide this rather: not to put an occasion for michshol (stumbling, offense, downfall 9:32-33) in the way of the ach b'Moshiach.

14:14  I know and am convinced in Adoneinu Yehoshua that nothing is tamei (profane, unclean) beetzem (intrinsically), except that to the one who reckons something profane, to that person it is profane.

14:15  For if your brother is deeply upset on account of okhel (food), you are no longer conducting yourself in terms of ahavah (agape). Do not by your okhel destroy that one for whom Moshiach died.

14:16  Therefore, do not let haTov of you be brought into contempt.

14:17  For the Malchut Hashem is not a matter of eating and drinking, but of tsedek (righteousness), shalom (peace) and simcha b'Ruach Hakodesh.

14:18  For he who serves Moshiach in this is pleasing to Hashem and approved by people in general.

14:19  So then we pursue what makes for shalom and for the building up of one another.

14:20  Do not for the sake of okhel bring churban to the work of Hashem. NOW RAV SHA'UL ADDRESSES THE GOYIM ABOUT MATTERS OF MATZPUN (CONSCIENCE), ESPECIALLY WHERE A DIVISIVE SPIRIT MIGHT ERUPT WHEN GOYIM ARE SITTING AT TABLE AT BETZI'AT HALECHEM (BREAKING OF BREAD); EVERYTHING IS TAHOR (RITUALLY CLEAN), INCLUDING NON-JEWS, BUT HERE ESPECIALLY THE NEW EPOCH OF THE RUACH HAKODESH SEES EVERYTHING IN THE WORLD AS CLEAN IN THE SENSE THAT IT IS CREATED BY G-D AND IS SUMMONED TO THE BRI'AH CHADASHA GEULAH IN MOSHIACH (HOSHEA 13:14), BUT SOMETHING EATEN MAY BE QUITE WRONG FOR THE PERSON WHO EATS WITH A CAUSE OF STUMBLING (BECAUSE HE IS WEAK IN HIS FAITH AND HAS OFFENDED HIS OWN MATZPUN BY WHAT HE HAS EATEN).

14:21  It is a fine thing not to eat meat nor drink wine nor anything by which your ach b'Moshiach stumbles.

14:22  The emunah (faith) that you have, keep beshita (as a matter of conviction or principle) to yourself before G-d. Ashrey is the man who does not condemn himself by the things he approves. A FURTHER WORD TO GOYIM: BUT THE MAN WHO DOUBTS (AND VIOLATES HIS MATZPUN VIS A VIS HIS COVENANT NE'EMANUT [FAITHFULNESS] TO G-D) IS CONDEMNED IF HE EATS, BECAUSE IT IS NOT OF EMUNAH (THAT IS, IT IS NOT OF FAITH UNDERSTOOD AS CREATURELY DEPENDENCE ON G-D ISSUING IN MISHMA'AT, OBEDIENCE, TO WHAT G-D WANTS; AND WHATEVER IS NOT OF EMUNAH IS AVERAH

14:23  But in the man who doubts there is found in him a dvar ashmah (a thing of guilt/condemnation) if he eats, because it is not of emunah (faith). And whatever is not of emunah (faith) is Averah (sin).

Chapter 15

15:1  We the strong ought to support the weaknesses of those without chizzuk (1:11-12), and not to please ourselves.

15:2  Let each of us please his re'a (neighbor) with a view to what is beneficial, for upbuilding.

15:3  For even Moshiach did not please himself; but, as it is written, V'CHERPOT CHORPECHA NAF'LU ALAI ("The reproaches of those who reproach You have fallen on Me"--TEHILLIM 69:9[10].

15:4  For as much as was written beforehand was written for our lamed (learning), in order that through zitzfleisch and through the nechamah of the Kitvei Hakodesh we might hold fast tikvah (hope).

15:5  May the G-d of zitzfleisch and of nechamah give you to live in harmony among yourselves in accordance with Moshiach Yehoshua,

15:6  in order that with one mind and with one voice you might give kavod (glory) to Elohim Avi Adoneinu Rebbe, Melech HaMoshiach Yehoshua. LIVE IN THE CHANINAH HASHEM (SHEMOT 33:19; 9:23; 11:31; 19:9)

15:7  Therefore, treat each other as orchim ratzuy, as Moshiach welcomed you, to the kavod of Hashem (glory of G-d).

15:8  For I declare that Moshiach has become Mesharet Bnei haMilah (Servant, Minister of the Circumcised) for the sake of the Emes Hashem (the truth of G-d), to confirm the havtachot (promises) given to the Avot (Patriarchs),

15:9  and in order that the Goyim might give praise to Hashem for His chaninah (mercy). As it is written, "AL KEN O'DECHA HASHEM BAGOYIM HASHEM UL'SHIMCHA AZAMER (" For this reason I will confess You among Goyim and sing praise to Your Name"--TEHILLIM 18:49[50].

15:10  Furthermore it says, HARNINU GOYIM AMMO ("Rejoice, Goyim with His people"--DEVARIM 32:43.

15:11  And again, HALELU ES HASHEM KOL GOYIM SHABBECHUHU KOL HAUMMIM ("Boruch Hashem, Praise the L-rd, all you Goyim, and let all the peoples praise Him"--TEHILLIM 117:1). IN THE TORAH OF MOSHIACH (THE BESURAS HAGEULAH) THE GOYIM WILL FIND TIKVAH (YESHAYAH 42:4)

15:12  And again Yeshayah says, "The SHORESH OF YISHAI (the Root of Jesse) shall come forth, even the one who arises to rule the GOYIM; in Him (the Gentiles, the nations) shall put their TIKVAH (hope)" [YESHAYAH 11:10; 42:4].

15:13  May the Elohei haTikvah (the G-d of hope) fill you with simcha and shalom in believing, that you may overflow in Tikvah (hope), in the ko'ach (power) of the Ruach Hakodesh. THERE IS THE SHERUT (BAIS HAMIKDASH PUBLIC SERVICE) OF THE KEHUNA (PRIESTHOOD) IN THE TEMPLE IN YERUSHALAYIM AND THERE IS THE AVODAS KODESH MINISTRY OF THOSE WHO PREACH THE BESURAS HAGEULAH; RAV SHA'UL REFERS TO HIS OWN KOHEN-LIKE MINISTRY TO THE NON-JEWS OF THE WORLD (YESHAYAH 66:20)

15:14  Achim b'Moshiach of mine, I myself too am convinced concerning you, that you yourselves too are full of yosher (rectitude), full of da'as, able also to admonish one another.

15:15  But I wrote to you rather bluntly in this iggeret (letter) in part as a way of reminding you, by virtue of the chesed (unmerited favor, gift of grace) given me from Hashem,

15:16  so that I might be a mesharet (minister, servant) of Rebbe, Melech HaMoshiach Yehoshua for the Goyim, serving the Besuras HaGeulah of Hashem, administering with a Kohen's avodas kodesh the minchah offering to Hashem of the Goyim might be acceptable, mekudash b'Ruach Hakodesh (set apart as holy in the Holy Spirit).

15:17  Therefore I have this glorying in Moshiach Yehoshua in reference to what concerns G-d.

15:18  For I will not presume to say anything, except of what Moshiach has accomplished through me for the mishma'at (obedience) of the (nations, peoples), by word and deed,

15:19  by the ko'ach (power) of otot u'moftim (signs and wonders), by the power of the Ruach Hakodesh; so that from Yerushalayim in a sweep round to Illyricum (today's Yugoslavia and Albania) I have completed the Besuras HaGeulah of Hashem,

15:20  thus making it my sheifos (aspiration, hasagos) to preach the Besuras HaGeulah where Moshiach not been named, lest I build on another's foundation.

15:21  But, as it is written, "Those who had not been told about Him will see, and those who had not heard shall understand"-- YESHAYAH 52:15. RAV SHA'UL'S LONG-HELD DESIRE TO COME TO THE CAPITAL CITY OF THE ROMAN EMPIRE NOW THAT HIS OTHER WORK IS FAHRTIK (COMPLETED)

15:22  For this reason I have also regularly been prevented from coming to you.

15:23  But now als (since) I no longer have scope in these regions and have had a longing to come to you for many years,

15:24  when I travel to Spain...For I hope to see you as I pass through and to be sent on my way there by you, once I have had the full pleasure of being with you for a time. THE KEHILLOT OF THE NON-JEWS IN GREECE OWE A DEBT TO THE JEWISH MESSIANIC SYNAGOGUES IN YERUSHALAYIM BECAUSE THE BESURAS HAGEULAH WENT FORTH FROM TZIYON AND IN THE MIDST OF GREAT SACRIFICE AND PERSECUTION; THE DEBT OF THE KEHILLOT OF THE WORLD FOR THE SAKE OF FUNDING MINISTRY TO JEWISH PEOPLE, SINCE RECEIVING A SHARE IN THE SPIRITUAL AFFAIRS OF MESSIANIC JEWS MEANS THAT SALVATION IN MOSHIACH IS A JEWISH AFFAIR FIRST AND FOREMOST, AND JEWISH MINISTRY SHOULD NOT BE CUT OUT OF THE BLESSING BY KEHILLOT THAT HAVE NO VISION FOR FINANCIAL CONTRIBUTIONS FOR THE WORK OF MINISTRY TO ISRAEL, BOTH IN THE LAND AND IN THE DIASPORA; TROUBLE AWAITS RAV SHA'UL WITH THE YEHUDIM WITHOUT EMUNAH IN YERUSHALAYIM

15:25  But now I am traveling to Yerushalayim (Jerusalem) in service to the kedoshim (saints in Jerusalem).

15:26  For the kehillot of Moshiach (Messianic congregations) in Macedonia and Achaia (Greece) chose to make some tzedakah (contribution) for the aniyim (poor) among the kedoshim in Yerushalayim.

15:27  For they chose to do so and are their debtors, for if the Goyim have received a share in their spiritual affairs,they ought to minister to them in material affairs.

15:28  When, therefore, I have completed this (collection journey ministry) and have sealed this p'ri (fruit) to them, I will go by way of you to Spain.

15:29  And I know that when I come to you, I will come in the fullness of the Birkat haMoshiach. RAV SHA'UL KNOWS THAT SOME OF THE MA'AMINIM MESHICHI IN YERUSHALAYIM WHO ARE ZEALOUS FOR THE MITZVOT OF THE TORAH MAY HAVE MISUNDERSTOOD HIS MINISTRY TO THE GOYIM AS MEANING THAT HE PERSONALLY DID NOT SHARE THEIR ZEAL, WHICH IS NOT TRUE. RAV SHA'UL PRAYS THAT THEY WILL ACCEPT HIS MINISTRY AND THAT HE WILL BE DELIVERED FROM THE UNBELIEVERS WHO WANT TO KILL HIM, SINCE THEY MISTAKENLY THINK HE HAS APOSTATIZED FROM JUDAISM (SEE ACTS CHAPTERS 20-21)

15:30  I appeal to you, Achim b'Moshiach, through Adoneinu Moshiach Yehoshua and through the ahavas haRuach Hakodesh, to contend with me in your tefillos (prayers) to Hashem on my behalf,

15:31  that I might be delivered from those without mishma'at in Yehudah and my ministry for Yerushalayim might be acceptable to the kedoshim

15:32  in order that I might come to you in simcha (joy) by the birtzon Hashem (the will of G-d) and be mutually refreshed by your hitchabrut (fellowship).

15:33  V'Elohei haShalom im kulechem. Omein. (May the G-d of peace be with you all. Amen.)

Chapter 16

16:1  I recommend to you achoteinu (our sister) Phoebe, the shammash of the kehillah in Cenchreae,

16:2  that you be mekarev (welcome and treat well) to her in Adoneinu, in a manner worthy of the kedoshim and assist her in whatever matter she may have need of you. For she herself has also been patroness of many and of myself. SHALOM GREETINGS

16:3  "Shalom greetings" to Prisca and Aquila my fellow po'alim (workers) in Moshiach Yehoshua

16:4  who risked their necks for my sake, and for whom not only I give thanks, but also kol kehillot haGoyim (all the congregations of the Gentiles, nations);

16:5  also greet the kehillah (congregation) that meets in their house. "Shalom greetings" to my beloved Epaenetus, eh-PEN-neh-tohs), who is the bikkurim (first-fruits) of Asia (today's Turkey) for Moshiach. AMONG THE SHALOM GREETINGS, THE ONE TO RUFUS STANDS OUT, SINCE HE IS POSSIBLY THE JEWISH SON OF SIMON OF CYRENE--MARK 15:21, CYRENE BEING IN MODERN LIBYA)

16:6  "Shalom greetings" to Miryam, who has labored much for you.

16:7  "Shalom greetings" to Andronicus and Junia, my kinsfolk and my fellow prisoners, who are outstanding among Moshiach's Shluchim, and also were in Moshiach before me.

16:8  "Shalom greetings" to Ampliatus, my beloved chaver in Adoneinu.

16:9  "Shalom greetings" to Urbanus, our fellow po'el (worker) in Moshiach and my beloved Stachys (STAH-khees).

16:10  "Shalom greetings" to Apelles (ah-pehl-LEES), approved in Moshiach. "Shalom greetings" to those from the household of Aristobulus.

16:11  "Shalom greetings" to Herodion (her-oh-DEE-oh) my kinsman. "Shalom greetings" to those of the household of Narcissus (nar-KEES-sohs) who are in Adoneinu.

16:12  "Shalom greetings" to Tryphaena (TREE-feh-nah) and Tryphosa (tree-FOH-sah), who have worked hard in Adoneinu. "Shalom greetings" to the beloved Persis, who has labored much in Adoneinu.

16:13  "Shalom greetings" to Greet Rufus the Bechir (the Chosen one) in Adoneinu; also his mother and mine.

16:14  "Shalom greetings" to Asyncritus (ah-SEE-kree-tohs), Phlegon (FLEH-gohn), Hermes (er-MEES), Patrobas (pah-troh-VAHS), Hermas (er-MAHS), and the achim b'Moshiach with them.

16:15  "Shalom greetings" to Philologus (fee-LOH-loh-gohs) and Julia, Nereus and his achot (sister); also Olympas and all the kedoshim with them.

16:16  Greet one another with a neshikat hakodesh (holy kiss). All the kehillot of Moshiach send you "Shalom greetings." A WARNING

16:17  I appeal to you, Achim b'Moshiach, to look out for those who cause kitot (sects) and nisyonot (temptations) contrary to the Torah which you learned, and keep away from them.

16:18  For such people do not serve Moshiach Adoneinu but their own appetites, and through smooth loshon and fine-sounding words they deceive the levavot of the unsuspecting.

16:19  For your mishma'at (obedience) has become known to all. So I have simcha over you, but want you to be chacham regarding what is haTov and innocent regarding what is haRah.

16:20  And Elohei haShalom (the G-d of peace) will crush Hasatan under your feet speedily. Chesed Adoneinu Moshiach Yehoshua yi'heyeh immachem (The unmerited favor, mercy and grace of Adoneinu Moshiach Yehoshua be with you). A POSTSCRIPT: FINAL SHALOM GREETINGS FROM EYE-WITNESSES OF THE DICTATION

16:21  Timotiyos my fellow po'el sends "Shalom greetings" to you; also Lucius, Jason, and Sosipater, my kinsmen.

16:22  I, Tertius, who have written the iggeret (letter), send "Shalom greetings" to you in Adoneinu.

16:23  Gaius, who is host to me and to the whole kehillah (congregation in Corinth) sends "Shalom greetings" to you. Erastus, the city treasurer, sends "Shalom greetings" to you, also the Ach b'Moshiach, Quartus. SHIR HALLEL

16:25  To Him who is able to give you chizzuk, in accordance with my Besuras haGeualah, and the hachrazah (proclamation, kyrygma) of Moshiach Yehoshua, in accordance with the hitgalut haSod (the revelation of the mystery) concealed for long ages,

16:26  but now made manifest and through ketuvim nevu'iyim (the Prophetic Scriptures), in accordance with the mitzvoh of the Elohei Olam (the Eternal G-d), made known for the mishma'at (obedience) of emunah for kol haGoyim,

16:27  to the only Elohim heChacham (only wise G-d), lo haKavod b'Moshiach Yehoshua Adoneinu