Romans 3:1-31

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). So, where does that leave us? If some have disbelieved, has their lack of emunah annulled the ne'emanut (faithfulness, trustworthiness, reliability) of HASHEM? Chas v'shalom (G-d forbid!) Let G-d be true and KOL HAADAM KOZEV (every man a liar). 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). 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? (I speak from a human standpoint.) Chas v'shalom! (G-d forbid!) For then how could HASHEM be HaShofet kol ha'Aretz? “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. 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), As it is written, EIN TZADDIK BA'ARETZ, (There is none on earth righteous), not even one. There is none who has binah, there is none who seeks out G-d. All have turned aside, they have become altogether paskudneh, worthless; there is none who does good, there is none, not so much as one. Their throat is an open grave. They use their tongues to deceive. The venom of asps is under their lips, Whose mouth is full of curses and bitterness. Their 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. There is no yirat Shomayim (fear of G-d) before their eyes. 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. For by [depending on] ma'asim of gezetz shall KOL CHAI LO YITZDAK (all living not be justified), for through the gezetz (law) comes Da'as HaChet (knowledge of sin). But now, apart from gezetz, the Tzidkat Hashem has been manifested, being attested to by the Torah and the Neviim. That is, the Tzidkat HASHEM through emunah in Moshiach Yehoshua (Yeshua) to all the ma'aminim (believers). For there is no distinction. For all have sinned and suffered want of the kavod HASHEM. They 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 HaPedut (the ransom), which is in Rebbe, Melech HaMoshiach Yehoshua, Whom G-d set forth as a kapporah through emunah (faith) in the DAHM (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. 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) Himself and the One who counts to be YITZDAK IM HASHEM the person who has Torah of Emunah (the Law of Faith). Where then is boasting? It has been memayet (precluded, excluded). By what kind of gezetz? Of depending on [zokheh-earning] ma'asim? No, on the contrary, 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 on 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, Vi-bahlt (since), after all, Adonai echad (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. Does it follow that we abolish Torah and make it invalid through emunah? Chas v'shalom! Aderaba (to the contrary), we uphold the Torah.