Kehilah in Rome 3
1What then is the advantage of the Yehudi? Or what is the value of the bris milah? 2Much in every way! For, koidem kol (in the first place), they are entrusted with the Divrei Hashem (the oracles, the words of G-d). 3So, where does that leave us? If some have disbelieved, has their lack of emunah annulled the ne'emanut (faithfulness, trustworthiness, reliability) of Hashem? 4Chas 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 51:6[4]). 5But 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.) 6Chas v'shalom! (G-d forbid!) For then how could Hashem be HaShofet kol ha'Aretz? [BERESHIS 18:25] 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)?" 8Why 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. 9What then? Are we (Yehudim) better off? Not altogether. For we have now charged both Yehudim and non-Jews as all alike under HaChet (sin, i.e., the power of Chet Kadmon Ro 7:23), 10As it is written, EIN TZADDIK BA'ARETZ (KOHELET 7:20), There is none [on earth] righteous, not even one. 11There is none who has binah, there is none who seeks out G-d. 12All have turned aside, they have become altogether paskudneh, worthless; there is none who does good, there is none, not so much as one. 13Their throat is an open grave. They use their tongues to deceive. The venom of asps is under their lips, 14Whose mouth is full of curses and bitterness. 15Their feet are swift when it comes to shefach dahm. 16Ruin and wretchedness are in their ways, 17And the derech Shalom (the way of peace) they have not known. 18There 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.] 19Now 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 ashem (guilty) and liable to the Mishpat Hashem [TEHILLIM 1:5]. 20For by Ma'asim (Works) of Chok (Law) shall KOL CHAI LO YITZDAK ("all living not be justified" TEHILLIM 143:2), for through the Chok (Law) comes the da'as HaChet (the knowledge of sin), [BERESHIS 3:7]. 21But now, apart from the Chok, the Tzedek Olamim--the Tzidkat Hashem--has been revealed, as attested by the Torah and the Nevi'im, 22That is, the Tzidkat Hashem through emunah in Moshiach Yehoshua (Yeshua) to all the ma'aminim (believers). For there is no distinction. 23For all have sinned and suffered want of the kavod Hashem. 24They 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, the payment of ransom for the Geulah redemption--Shmuel Bais 7:23 that comes about through the Go'el Moshiach Tzidkeinu) which is in Rebbe, Melech HaMoshiach Yehoshua, 25Whom G-d set forth as a kapporah (that which propitiates G-d's wrath; cf the sa'ir l'azazel in Lv 16:22 and Isa 53:12 paying the onesh for sin) through emunah (faith) in the DAHM ("blood" Gen 22:7; Ex 12:3,6; Isa 53:7,10) 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 26In 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 (faith) and bitachon (trust) in [Rebbe, Melech HaMoshiach] Yehoshua. 27Where then is boasting? (Ro 4:2) It has been memayet (precluded, excluded). By what kind of Torah? Of ma'asim (works)? No, on the contrary, by the Torah of Emunah (the Law of Faith, that is, the Law understood in terms of emunah). 28For we reckon that a man is acquitted and pronounced to be YITZDAK IM HASHEM by emunah (personal faith, trust, bitachon), apart from the [(supposed) zechus-earning] ma'asei mitzvot. 29Or is Hashem G-d of the Yehudim only? Is Hashem not also G-d of the Nations? Ken, of non-Jews, too, 30Vi-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 "arelim" (uncircumcised ones) through that same emunah. 31Does it follow that we abolish Torah and make it invalid through emunah? Chas v'shalom! Aderaba (to the contrary), we uphold the Torah.
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