Rom Romans, chapter Epistle to the Romans, chapter 3
What then is the advantage of the Yehudi? Or what is the value of the milah? Much in every way! For, koidem kol (in the first place), they are entrusted with the Divrei Hashem (the oracles, the words of G-d). Deu 4:8; Psa 147:19; Rom 9:4So, where does that leave us? If some have disbelieved, has their lack of emunah annulled the ne'emanut (faithfulness, trustworthiness, reliability) of Hashem? Num 23:19; 2Ti 2:13Chas v'shalom (G-d forbid!) Let G-d be true and KOL HAADAM KOZEV (every man a liar).3:4 Ps 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).3:4 Ps 51:4 [6] Psa 51:6; Psa 116:11; Jhn 3:33But 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?3:5 1:18 (I speak from a human standpoint.) Chas v'shalom! (G-d forbid!) For then how could Hashem be HaShofet kol ha'Aretz?3:6 Gn 18:25 Gen 18:25; Job 8:3“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)?” Why do we not say, as some speakers of lashon hora slanderously report us to say, “Let us do rah that tov might come of it”? The gezar din (verdict) of ashem (guilty) on them is well deserved.Rom 6:15
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),3:9 i.e., the power of Chet Kadmon Ro 7:23 Gal 3:22As it is written, EIN TZADDIK BA'ARETZ,3:10 Koh 7:20 (There is none on earth righteous), not even one. Psa 53:4There is none who has binah, there is none who seeks out G-d. Gen 8:21All have turned aside, they have become altogether paskudneh, worthless; there is none who does good, there is none, not so much as one. Psa 14:1Their throat is an open grave. They use their tongues to deceive. The venom of asps is under their lips, Psa 5:10; Psa 140:4Whose mouth is full of curses and bitterness. Psa 10:7Their feet are swift when it comes to shefach dahm. Ruin and wretchedness are in their ways, And the derech Shalom (the way of peace) they have not known.3:17 see Ro 5:1 Pro 1:16; Isa 59:7There is no yirat Shomayim (fear of G-d) before their eyes.3:18 See Ps 13:1-3; 14:1-3; 5:9,10; 139:4; 140:3; 10:7; Isa 59:7-8; Ps 36:1; Prov 1:16; Ps 35:2Psa 36:2
Now we know that whatever the Gezetz (Law) says, it says to those under the Gezetz, in order that every mouth might be stopped and kol HaOlam Hazeh become ashem (guilty) and liable to the Mishpat Hashem.3:19 Ps 1:5 Psa 107:42; Psa 143:2; Ezk 16:63For by3:20 Ro 2:17 [depending on] ma'asim of gezetz3:20 Ro 2:17; 4:2 shall KOL CHAI LO YITZDAK3:20 Ps 143:2 (all living not be justified), for through the gezetz3:20 Gn 2:16-17 (law) comes Da'as HaChet3:20 Gn 3:7 (knowledge of sin).Rom 7:7; Gal 2:16
But now, apart from gezetz, the Tzidkat Hashem has been manifested, being attested to by the Torah and the Neviim. Gen 15:6; Isa 28:16; Hab 2:4That is, the Tzidkat Hashem through emunah in Moshiach Yehoshua (Yeshua) to all the ma'aminim (believers). For there is no distinction. Gal 3:28For all have sinned and suffered want of the kavod Hashem. Rom 3:10; Rom 5:12They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Hashem (gift of G-d) by the unmerited Chen v'Chesed Hashem (grace of G-d) through HaPedut3:24 the payment of ransom for the Geulah redemption — 2Sm 7:23 that comes about through the Go'el Moshiach Tzidkeinu (the ransom),3:24 T.N. See Ro 11:26-27 which is in Rebbe, Melech HaMoshiach Yehoshua, Isa 55:1; Rom 8:32Whom G-d set forth as a kapporah3:25 that which propitiates G-dʼs wrath; c.f. the sa'ir l'azazel in Lv 16:22 and Isa 53:12 paying the onesh for sin through emunah (faith) in the DAHM3:25 Gn 22:7; Ex 12:3,6; Isa 53:7,10 (blood) 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. Act 13:38; 2Co 5:19In the forbearance of G-d, to vindicate his Tzidkat Hashem (righteousness of G-d) in the present time, that HASHEM TZADDIK3:26 2Chr 12:6 (G-d is righteous) Himself and the One who counts to be YITZDAK IM HASHEM3:26 Job 25:4 the person who has Torah of Emunah (the Law of Faith).3:26 that is, the Law understood in terms of emunah
Where then is boasting?3:27 see Ro 4:2 It has been memayet (precluded, excluded). By what kind of gezetz? Of depending on [zokheh-earning] ma'asim? No, on the contrary,3:27 T.N. Ro 4:2 by the (debt). Torah of Emunah (the Law of Faith, that is, the Law understood in terms of emunah). For we reckon that a man is acquitted and pronounced to be YITZDAK IM HASHEM by emunah (personal faith, trust), apart from depending on3:28 (supposed) zokheh-earning ma'asim of gezetz. Or is Hashem G-d of the Yehudim only? Is Hashem not also G-d of the Nations? Ken, of non-Jews, too, Gen 17:5Vi-bahlt (since), after all, Adonai echad3:30 Dt 6:4 (G-d is one). Therefore, He will consider to be YITZDAK IM HASHEM and acquit those of the milah on the ground of emunah and the “arelim” (uncircumcised ones) through that same emunah. Rom 4:11Does it follow that we abolish Torah and make it invalid through emunah? Chas v'shalom! Aderaba (to the contrary), we uphold the Torah.3:31 See Ro 4:3; 8:4; Ac 21:26Gal 3:24