Search every verse of Romans instantly,
or switch to All Books to search the whole library.
Tip: search a book by name in either tongue — Yirmeyahu or Jeremiah —
or type a reference like 23:6 or Jeremiah 23:6 and press Enter to jump straight there.
Romans
Romans
Introduction
Introduction to Igeret Sha'ul el-HaRomiyim (Romans)
Narrative Framework and Textual Scope
This pivotal theological volume preserves the complete, uncompromised structural layout of Igeret Sha'ul el-HaRomiyim (The Letter of Paul to the Romans), dictated by Sha'ul (Paul) through the scribe Tertius from the city of Corinth and delivered by Phebe, a dedicated servant of the Kehilah at Cenchrea. Writing to a complex, multi-ethnic assembly in the heart of the Roman Empire, Sha'ul constructs a comprehensive legal and theological defense of the besorah (good news) of Yeshua HaMashiach. This letter serves to unify a divided community where indigenous Jewish believers (Yehudim) and incoming Gentile converts (Goyim) were experiencing deep operational friction regarding the historic parameters of election, communal status, and the ongoing functional authority of covenant instruction (Torah). The narrative framework operates with absolute juridical precision, moving systematically from a global indictment of human depravity to the mechanics of divine justification. Sha'ul establishes that the besorah is not an innovative rejection of antiquity, but the direct fulfillment of ancient promises made through the nevi'im (prophets) in the holy Scriptures. By restoring authentic Hebraic structural markers, this volume bypasses centuries of late European replacement theology, anchoring the cosmic mechanics of redemption (ge'ulah) directly within the historic, enduring root of Yisra'el.
Key Thematic Movements
The architectural layout of Igeret el-HaRomiyim unfolds across several highly structured legal and prophetic developments: 1. The Global Indictment and the Revealed Kapporet (Chapters 1–3) The epistle opens with an uncompromised indictment of global humanity, establishing that both the sophisticated Greek (Yevani) and the uncultured barbarian are entirely without excuse before the Creator. Sha'ul details how the pagan world intentionally suppressed clear external witnesses of divine nature, exchanging the immortal kavod (glory) of Elohim for corruptible images (tzelem), which triggered a judicial handover to unnatural lusts and a reprobate mind. Sha'ul then pivots directly to the judging insider, warning the Yehudi that external possession of the Torah or physical circumcision offers no exemption from wrath, since true circumcision is a hidden internal work of the Ruach (Spirit) upon the heart. Deploying a dense chain of witnesses from the Tanakh, Sha'ul proves that all flesh sits condemned under sin, concluding that no flesh can be legally justified out of a baseline of independent 'works of Torah' (ex ergon nomou). The theological turning point arrives in Chapter 3: the righteousness (tzedakah) of Elohim has been manifested apart from legalistic compliance, though fully witnessed by the Torah and the Nevi'im. Justification is offered freely through the ge'ulah that is in Yeshua HaMashiach, whom Elohim set forth to be the ultimate Kapporet (Mercy Seat)—the cosmic Ark-cover where blood (dam) is sprinkled for the definitive remission of sins. Rather than making the Torah void through this path of emunah (faith), Sha'ul concludes with a definitive legal maxim: 'we establish the Torah.'
2. The Model of Avraham and Victory Over Death (Chapters 4–8)
Sha'ul defends this path of emunah by analyzing the legal precedent of Avraham, proving that the patriarch was accounted righteous while still in an uncircumcised state, making him the universal father of all who believe. This covenant promise was secured not through legalistic codes, but through an unwavering trust in the God who quickens the dead and calls those things which are not as though they were. The text moves into an epic legal contrast between two macro-generational federal heads: Adam, through whose singular disobedience sin entered the world and death reigned as an absolute tyrant, and Yeshua HaMashiach, whose singular obedience brings a free gift of justification to all men. Sha'ul deconstructs the misconception that grace encourages continued lawlessness, explaining that water immersion is an actual burial into Mashiach's death, requiring the believer to walk in a resurrected newness of life where the old man is permanently impaled. Addressing those who understand the mechanics of law, Sha'ul uses a marriage analogy to show that believers are delivered from the condemning letter of the law to bring forth living fruit under the Ruach. He vindicates the Torah from being equated with sin, defining it as kadosh (set-apart), just, and good, while diagnosing the internal civil war raging within carnal human flesh. This section climaxes in Chapter 8, where there is now no condemnation for those who walk after the Ruach, as the Spirit of adoption enables them to cry Abba (Father) and positions them as joint-heirs destined to overcome temporal sufferings in anticipation of bodily redemption.
3. The Olive Tree and the Mystery of Yisra'el's Selection (Chapters 9–11)
Sha'ul enters a space of deep personal sorrow, expressing his willingness to be accursed if it could secure the salvation of his kinsmen according to the flesh, the Yisra'elim, to whom uniquely pertain the adoption, the kavod, the beritot (covenants), the giving of the Torah, the temple service (avodah), and the patriarchal fathers. He defends divine sovereignty against human critique, deploying the analogy of the potter and the clay to illustrate how Elohim endures vessels of wrath to make known the riches of His glory upon vessels of mercy called from both Yehudim and Goyim. Correcting the misconception that Yisra'el failed because the promise failed, Sha'ul clarifies that they stumbled because they pursued righteousness through a checklist of works rather than the Torah of emunah, missing the reality that Mashiach is the literal telos—the ultimate goal and culmination—of the Torah for righteousness. He issues a sharp warning to arrogant Gentile converts through the blueprint of the Good Olive Tree: the root and the natural branches are inherently kadosh. Gentile believers are merely branches from a wild olive tree, grafted in contrary to nature to partake of the fatness of the original Hebraic root, and they must never boast against the natural branches. Sha'ul unveils a profound sod (mystery): a partial blindness has happened to Yisra'el only until the fullness of the Goyim comes in, guaranteeing that 'all Yisra'el shall be saved' as the Go'el (Redeemer) emerges from Tziyon to turn away ungodliness from Ya'akov.
4. Living Sacrifices and Community Order (Chapters 12–16)
The final segment translates this massive theological framework into concrete, everyday lifestyle ethics within the empire. Sha'ul commands the believers to present their physical bodies as a living korban (sacrifice), which constitutes their authentic, rational act of worship (avodah), refusing to conform to the surrounding Roman matrix. He outlines the operational harmony of the communal body, commanding that varied gifts—such as prophecy, teaching, ministry, and ruling—be executed with humility, diligence, and unfeigned covenant love (ahavah). Chapter 13 outlines their civic responsibilities toward external governing authorities, ordering the payment of taxes and custom dues while summarizing all civil legislation into the singular Torah mandate: 'You shall love your neighbor as yourself.' Sha'ul provides sensitive guidelines for managing dietary disputes and day-observances, commanding the strong to bear the infirmities of the weak rather than putting stumbling blocks in their path, declaring that the Malkhut (Kingdom) of Elohim is not a matter of meat and drink, but of tzedakah, shalom (peace), and joy in the Ruach HaKodesh. The letter closes with extensive administrative greetings, validating over two dozen localized ministry leaders by name—including Phebe, Priscilla, Aquila, and Andronicus and Junia (who are noted among the shlichim)—before terminating with a triumphant doxology celebrating the manifestation of the hidden sod now made known to all nations for the obedience of faith.
Comparative Manuscript Value
For textual researchers tracking early Nazarene source materials, this edition of HaRomiyim serves as an invaluable baseline dataset. By intentionally bypassing late Western church vocabulary in favor of precise Hebraic technical vocabulary (such as Kapporet for the mercy seat, avodah for temple worship, Go'el for the kinsman-redeemer, and she'erit for the remnant), this translation exposes the authentic Second-Temple legal and midrashic framework that Sha'ul relied upon to compose his arguments. By treating the Torah as living covenant instruction rather than a terminated statutory code, this text provides a vital tool for examining cross-textual harmonies between the letters of the New Covenant and the foundational prophecies of the Tanakh.
Romans—Chapter 1
Sha'ul's Greeting, the Besorah of Power, and the Wrath Against Ungodliness
1.0×
1Sha'ul [Paul], an eved [bondservant; servant (doulos)] of Yeshua HaMashiach, called to be a shaliach [apostle; a sent one], separated unto the besorah [good news; gospel] of Elohim [God],2(which he had promised before by his nevi'im [prophets] in the holy Scriptures,)3concerning his Son Yeshua HaMashiach our Adon [Master; Lord], which was made of the seed of David according to the flesh;4and declared to be the Son of Elohim with power, according to the Ruach [Spirit; wind; breath] of holiness, by the resurrection from the dead:5by whom we have received chesed [grace; favor; loving-kindness] and shlichut [apostleship], for obedience to the emunah [faith; trust] among all the Goyim [the nations; Gentiles] for his Name:6among whom are you also the called of Yeshua HaMashiach:7to all that be in Rome, beloved of Elohim, called to be kedoshim [set-apart ones ('saints')]: Chesed to you and shalom [peace; wholeness] from Elohim our Father, and the Adon Yeshua HaMashiach.8First, I thank my Elohim through Yeshua HaMashiach for you all, that your emunah is spoken of throughout the whole world.9For Elohim is my witness, whom I serve with my spirit in the besorah of his Son, that without ceasing I make mention of you always in my tefillot [prayers],10making request (if by any means now at length I might have a prosperous journey by the will of Elohim) to come unto you.11For I long to see you, that I may impart unto you some spiritual gift, to the end you may be established;12that is, that I may be comforted together with you by the mutual emunah both of you and me.13Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (but was hindered hitherto), that I might have some fruit among you also, even as among other Goyim.14I am debtor both to the Yevanim [Greeks] and to the Barbarians, both to the wise and to the unwise.15So, as much as in me is, I am ready to preach the besorah to you that are at Rome also.16For I am not ashamed of the besorah of Mashiach [Messiah; the Anointed One]: for it is the power of Elohim unto salvation to every one that believes; to the Yehudi [a Jew] first, and also to the Yevani [a Greek].17For therein is the tzedakah [righteousness] of Elohim revealed from emunah to emunah: as it is written, The just shall live by emunah.18For the wrath of Elohim is revealed from Shamayim [the heavens] against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;19because that which may be known of Elohim is manifest in them; for Elohim has showed it unto them.20For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divine nature; so that they are without excuse:21because that, when they knew Elohim, they glorified him not as Elohim, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.22Professing themselves to be wise, they became fools,23and changed the glory of the incorruptible Elohim into a tzelem [image] made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.24Wherefore Elohim also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves:25who changed the truth of Elohim into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen [amen; so be it, truly].26For this cause Elohim gave them up unto vile affections: for even their women did change the natural use into that which is against nature:27and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet.28And even as they did not like to retain Elohim in their knowledge, Elohim gave them over to a reprobate mind, to do those things which are not convenient;29being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,30backbiters, haters of Elohim, despiteful, proud, boasters, inventors of evil things, disobedient to parents,31without understanding, covenant-breakers, without natural affection, implacable, unmerciful:32who, knowing the judgment of Elohim (that they which commit such things are worthy of death), not only do the same, but have pleasure in them that do them.
Romans—Chapter 2
The Righteous Judgment of Elohim upon Yehudi and Goy Alike
1.0×
1Therefore you are inexcusable, O man, whosoever you are that judge: for wherein you judge another, you condemn yourself; for you that judge do the same things.2But we are sure that the judgment of Elohim is according to truth against them which commit such things.3And think you this, O man, that judge them which do such things, and do the same, that you shall escape the judgment of Elohim?4Or do you despise the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of Elohim leads you to teshuvah [repentance; turning back]?5But after your hardness and impenitent heart treasure up unto yourself wrath against the day of wrath and revelation of the righteous judgment of Elohim;6who will render to every man according to his deeds:7to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life;8but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9tribulation and anguish, upon every soul of man that does evil, of the Yehudi first, and also of the Goy [a Gentile; one of the nations];10but glory, honour, and shalom, to every man that works good, to the Yehudi first, and also to the Goy:11for there is no respect of persons with Elohim.12For as many as have sinned without Torah [the Torah — instruction, teaching (KJV“law”); living covenant instruction, not a repealable legal code] shall also perish without Torah: and as many as have sinned in the Torah shall be judged by the Torah;13(for not the hearers of the Torah are just before Elohim, but the doers of the Torah shall be justified.14For when the Goyim, which have not the Torah, do by nature the things contained in the Torah, these, having not the Torah, are a Torah unto themselves:15which show the work of the Torah written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another;)16in the day when Elohim shall judge the secrets of men by Yeshua HaMashiach, according to my besorah.17Behold, you are called a Yehudi, and rest in the Torah, and make your boast of Elohim,18and know his will, and approve the things that are more excellent, being instructed out of the Torah;19and are confident that you yourself are a guide of the blind, a light of them which are in darkness,20an instructor of the foolish, a teacher of babes, which have the form of knowledge and of the truth in the Torah.21You therefore which teach another, teach you not yourself? you that preach a man should not steal, do you steal?22You that say a man should not commit adultery, do you commit adultery? you that abhor idols, do you commit sacrilege?23You that make your boast of the Torah, through breaking the Torah do you dishonour Elohim?24For the Name of Elohim is blasphemed among the Goyim through you, as it is written [Yeshayahu [Isaiah] 52:5, LXX].25For circumcision verily profits if you keep the Torah: but if you be a breaker of the Torah, your circumcision is made uncircumcision.26Therefore if the uncircumcision keep the tzedakah of the Torah, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the Torah, judge you, who by the letter and circumcision do transgress the Torah?28For he is not a Yehudi which is one outwardly; neither is that circumcision which is outward in the flesh:29but he is a Yehudi which is one inwardly; and circumcision is that of the heart, in the Ruach, and not in the letter; whose praise is not of men, but of Elohim.
Romans—Chapter 3
All Have Sinned: Righteousness Through Emunah, Apart from the Torah
1.0×
1What advantage then has the Yehudi? or what profit is there of circumcision?2Much every way: chiefly, because that unto them were committed the oracles of Elohim.3For what if some did not believe? shall their unbelief make the emunah of Elohim without effect?4Chalilah [Far be it! By no means! (Greek mē genoito; KJV “God forbid”)]! yea, let Elohim be true, but every man a liar; as it is written, That you might be justified in your sayings, and might overcome when you are judged.5But if our unrighteousness commend the tzedakah of Elohim, what shall we say? Is Elohim unrighteous who takes vengeance? (I speak as a man.)6Chalilah! for then how shall Elohim judge the world?7For if the truth of Elohim has more abounded through my lie unto his glory, why yet am I also judged as a sinner?8And not rather (as we be slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose damnation is just.9What then? are we better than they? No, in no wise: for we have before proved both Yehudim [Jews] and Goyim, that they are all under sin;10as it is written, There is none righteous, no, not one:11there is none that understands, there is none that seeks after Elohim.12They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one.13Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:14whose mouth is full of cursing and bitterness:15their feet are swift to shed blood:16destruction and misery are in their ways:17and the way of shalom have they not known:18there is no fear of Elohim before their eyes.19Now we know that what things soever the Torah says, it says to them who are under the Torah: that every mouth may be stopped, and all the world may become guilty before Elohim.20Therefore by the deeds out of Torah shall no flesh be justified in his sight: for through the Torah comes the knowledge of sin.21But now the tzedakah (righteousness) of Elohim apart from Torah is manifested, being witnessed by the Torah and the Nevi'im;22even the tzedakah of Elohim which is by emunah of Yeshua HaMashiach unto all and upon all them that believe: for there is no difference:23for all have sinned, and come short of the kavod [glory; weight of honor] of Elohim;24being justified freely by his chesed through the ge'ulah [redemption] that is in Yeshua HaMashiach:25whom Elohim set forth to be a Kapporet [the Mercy Seat; the Ark-cover of the Mishkan (Shemot 25:17-22), where the dam was sprinkled on Yom Kippur (Greek hilastērion)], through emunah in his dam [blood], to declare his tzedakah for the remission of sins that are past, through the forbearance of Elohim;26to declare, I say, at this time his tzedakah: that he might be just, and the justifier of him which believes in Yeshua.27Where is boasting then? It is excluded. By what Torah? of works? Nay: but by the Torah of emunah.28Therefore we conclude that a man is justified by emunah, apart from works of Torah.29Is he the Elohim of the Yehudim only? is he not also of the Goyim? Yes, of the Goyim also:30seeing it is one Elohim which shall justify the circumcision by emunah, and uncircumcision through emunah.31Do we then make void the Torah through emunah? Chalilah! yea, we establish the Torah.
Romans—Chapter 4
Avraham Justified by Emunah, the Father of All Who Believe
1.0×
1What shall we say then that Avraham [Abraham] our father, as pertaining to the flesh, has found?2For if Avraham were justified by works, he has whereof to glory; but not before Elohim.3For what says the Scripture? Avraham believed Elohim, and it was counted unto him for tzedakah.4Now to him that works is the reward not reckoned of chesed, but of debt.5But to him that works not, but believes on him that justifies the ungodly, his emunah is counted for tzedakah.6Even as David also describes the blessedness of the man unto whom Elohim imputes tzedakah without works,7saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.8Blessed is the man to whom Yahuah יהוה will not impute sin.9Comes this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that emunah was reckoned to Avraham for tzedakah.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the tzedakah of the emunah which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that tzedakah might be imputed unto them also:12and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that emunah of our father Avraham, which he had being yet uncircumcised.13For the promise, that he should be the heir of the world, was not to Avraham, or to his seed, through the Torah, but through the tzedakah of emunah.14For if they which are of the Torah be heirs, emunah is made void, and the promise made of none effect:15because the Torah works wrath: for where no Torah is, there is no transgression.16Therefore it is of emunah, that it might be by chesed; to the end the promise might be sure to all the seed; not to that only which is of the Torah, but to that also which is of the emunah of Avraham, who is the father of us all,17(as it is written, I have made you a father of many Goyim,) before him whom he believed, even Elohim, who quickens the dead, and calls those things which be not as though they were.18Who against hope believed in hope, that he might become the father of many Goyim; according to that which was spoken, So shall your seed be.19And being not weak in emunah, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb:20he staggered not at the promise of Elohim through unbelief; but was strong in emunah, giving kavod to Elohim;21and being fully persuaded that what he had promised, he was able also to perform.22And therefore it was imputed to him for tzedakah.23Now it was not written for his sake alone, that it was imputed to him;24but for us also, to whom it shall be imputed, if we believe on him that raised up Yeshua our Adon from the dead;25who was delivered for our offences, and was raised again for our justification.
Romans—Chapter 5
Peace with Elohim, and the Two Adams: Death Through Adam, Life Through Mashiach
1.0×
1Therefore being justified by emunah, we have shalom with Elohim through our Adon Yeshua HaMashiach:2by whom also we have access by emunah into this chesed wherein we stand, and rejoice in hope of the kavod of Elohim.3And not only so, but we glory in tribulations also: knowing that tribulation works patience;4and patience, experience; and experience, hope:5and hope makes not ashamed; because the ahavah [love] of Elohim is shed abroad in our hearts by the Ruach HaKodesh [the Set-apart Spirit (Holy Spirit)] which is given unto us.6For when we were yet without strength, in due time Mashiach died for the ungodly.7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.8But Elohim commends his ahavah toward us, in that, while we were yet sinners, Mashiach died for us.9Much more then, being now justified by his dam, we shall be saved from wrath through him.10For if, when we were enemies, we were reconciled to Elohim by the death of his Son, much more, being reconciled, we shall be saved by his life.11And not only so, but we also joy in Elohim through our Adon Yeshua HaMashiach, by whom we have now received the atonement.12Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:13(for until the Torah sin was in the world: but sin is not imputed when there is no Torah.14Nevertheless death reigned from Adam to Moshe [Moses], even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.15But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the chesed of Elohim, and the gift by chesed, which is by one man, Yeshua HaMashiach, has abounded unto many.16And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.17For if by one man's offence death reigned by one, much more they which receive abundance of chesed and of the gift of tzedakah (righteousness) shall reign in life by one, Yeshua HaMashiach.)18Therefore as by the offence of one judgment came upon all men to condemnation, even so by the tzedakah of one the free gift came upon all men unto justification of life.19For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.20Moreover the Torah entered, that the offence might abound. But where sin abounded, chesed did much more abound:21that as sin has reigned unto death, even so might chesed reign through tzedakah unto eternal life by Yeshua HaMashiach our Adon.
Romans—Chapter 6
Dead to Sin, Alive unto Elohim: Buried with Him in Tevilah
1.0×
1What shall we say then? Shall we continue in sin, that chesed may abound?2Chalilah! How shall we, that are dead to sin, live any longer therein?3Know you not, that so many of us as were immersed into Yeshua HaMashiach were immersed into his death?4Therefore we are buried with him by immersion into death: that like as Mashiach was raised up from the dead by the kavod of the Father, even so we also should walk in newness of life.5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:6knowing this, that our old man is impaled with him, that the body of sin might be destroyed, that henceforth we should not serve sin.7For he that is dead is freed from sin.8Now if we be dead with Mashiach, we believe that we shall also live with him:9knowing that Mashiach being raised from the dead dies no more; death has no more dominion over him.10For in that he died, he died unto sin once: but in that he lives, he lives unto Elohim.11Likewise reckon you also yourselves to be dead indeed unto sin, but alive unto Elohim through Yeshua HaMashiach our Adon.12Let not sin reign therefore in your mortal body, that you should obey it in the lusts thereof.13Neither yield your members as instruments of unrighteousness unto sin: but yield yourselves unto Elohim, as those that are alive from the dead, and your members as instruments of tzedakah unto Elohim.14For sin shall not have dominion over you: for you are not under Torah, but under chesed.15What then? shall we sin, because we are not under Torah, but under chesed? Chalilah!16Know you not, that to whom you yield yourselves avadim [bondservants; slaves] to obey, his avadim you are to whom you obey; whether of sin unto death, or of obedience unto tzedakah?17But Elohim be thanked, that you were the avadim of sin, but you have obeyed from the heart that form of teaching which was delivered you.18Being then made free from sin, you became the avadim of tzedakah.19I speak after the manner of men because of the infirmity of your flesh: for as you have yielded your members avadim to uncleanness and to iniquity unto iniquity, even so now yield your members avadim to tzedakah unto kedushah [holiness; set-apartness].20For when you were the avadim of sin, you were free from tzedakah.21What fruit had you then in those things whereof you are now ashamed? for the end of those things is death.22But now being made free from sin, and become avadim to Elohim, you have your fruit unto kedushah, and the end everlasting life.23For the wages of sin is death; but the gift of Elohim is eternal life through Yeshua HaMashiach our Adon.
Romans—Chapter 7
Freed from the Torah's Condemnation, and the War Within
1.0×
1Know you not, brethren (for I speak to them that know the Torah), how that the Torah has dominion over a man as long as he lives?2For the woman which has a husband is bound by the Torah to her husband so long as he lives; but if the husband be dead, she is loosed from the Torah of the husband.3So then if, while her husband lives, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that Torah; so that she is no adulteress, though she be married to another man.4Wherefore, my brethren, you also are become dead to the Torah by the body of Mashiach; that you should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto Elohim.5For when we were in the flesh, the motions of sins, which were by the Torah, did work in our members to bring forth fruit unto death.6But now we are delivered from the Torah, that being dead wherein we were held; that we should serve in newness of the Ruach, and not in the oldness of the letter.7What shall we say then? Is the Torah sin? Chalilah! Nay, I had not known sin but by the Torah: for I had not known lust, except the Torah had said, You shall not covet.8But sin, taking occasion by the mitzvah [commandment], wrought in me all manner of concupiscence. For without the Torah sin was dead.9For I was alive without the Torah once: but when the mitzvah came, sin revived, and I died.10And the mitzvah, which was ordained to life, I found to be unto death.11For sin, taking occasion by the mitzvah, deceived me, and by it slew me.12Wherefore the Torah is kadosh [set-apart; holy], and the mitzvah kadosh, and just, and good.13Was then that which is good made death unto me? Chalilah! But sin, that it might appear sin, working death in me by that which is good; that sin by the mitzvah might become exceeding sinful.14For we know that the Torah is spiritual: but I am carnal, sold under sin.15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.16If then I do that which I would not, I consent unto the Torah that it is good.17Now then it is no more I that do it, but sin that dwells in me.18For I know that in me (that is, in my flesh) dwells no good thing: for to will is present with me; but how to perform that which is good I find not.19For the good that I would I do not: but the evil which I would not, that do I.20Now if I do that I would not, it is no more I that do it, but sin that dwells in me.21I find then a law, that, when I would do good, evil is present with me.22For I delight in the Torah of Elohim after the inward man:23but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.24O wretched man that I am! who shall deliver me from the body of this death?25I thank Elohim through Yeshua HaMashiach our Adon. So then with the mind I myself serve the Torah of Elohim; but with the flesh the law of sin.
Romans—Chapter 8
Life in the Ruach: No Condemnation, and Nothing Can Separate Us from His Love
1.0×
1There is therefore now no condemnation to them which are in Mashiach Yeshua, who walk not after the flesh, but after the Ruach.2For the law of the Ruach of life in Mashiach Yeshua has made me free from the law of sin and death.3For what the Torah could not do, in that it was weak through the flesh, Elohim sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:4that the tzedakah of the Torah might be fulfilled in us, who walk not after the flesh, but after the Ruach.5For they that are after the flesh do mind the things of the flesh; but they that are after the Ruach, the things of the Ruach.6For to be carnally minded is death; but to be spiritually minded is life and shalom.7Because the carnal mind is enmity against Elohim: for it is not subject to the Torah of Elohim, neither indeed can be.8So then they that are in the flesh cannot please Elohim.9But you are not in the flesh, but in the Ruach, if so be that the Ruach Elohim dwell in you. Now if any man have not the Ruach of Mashiach, he is none of his.10And if Mashiach be in you, the body is dead because of sin; but the Ruach is life because of tzedakah.11But if the Ruach of him that raised up Yeshua from the dead dwell in you, he that raised up Mashiach from the dead shall also quicken your mortal bodies by his Ruach that dwells in you.12Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.13For if you live after the flesh, you shall die: but if you through the Ruach do mortify the deeds of the body, you shall live.14For as many as are led by the Ruach Elohim, they are the sons of Elohim.15For you have not received the Ruach of bondage again to fear; but you have received the Ruach of adoption, whereby we cry, Abba [Father (Aramaic)], Father.16The Ruach itself bears witness with our spirit, that we are the children of Elohim:17and if children, then heirs; heirs of Elohim, and joint-heirs with Mashiach; if so be that we suffer with him, that we may be also glorified together.18For I reckon that the sufferings of this present time are not worthy to be compared with the kavod which shall be revealed in us.19For the earnest expectation of the creature waits for the manifestation of the sons of Elohim.20For the creature was made subject to vanity, not willingly, but by reason of him who has subjected the same in hope;21because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of Elohim.22For we know that the whole creation groans and travails in pain together until now.23And not only they, but ourselves also, which have the bikkurim [firstfruits] of the Ruach, even we ourselves groan within ourselves, waiting for the adoption, to wit, the ge'ulah (redemption) of our body.24For we are saved by hope: but hope that is seen is not hope; for what a man sees, why does he yet hope for?25But if we hope for that we see not, then do we with patience wait for it.26Likewise the Ruach also helps our infirmities: for we know not what we should pray for as we ought; but the Ruach itself makes intercession for us with groanings which cannot be uttered.27And he that searches the hearts knows what is the mind of the Ruach, because he makes intercession for the kedoshim according to the will of Elohim.28And we know that all things work together for good to them that love Elohim, to them who are the called according to his purpose.29For whom he did foreknow, he also did predestinate to be conformed to the tzelem of his Son, that he might be the bechor [firstborn] among many brethren.30Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.31What shall we then say to these things? If Elohim be for us, who can be against us?32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?33Who shall lay any thing to the charge of Elohim's elect? It is Elohim that justifies.34Who is he that condemns? It is Mashiach that died, yea rather, that is risen again, who is even at the right hand of Elohim, who also makes intercession for us.35Who shall separate us from the ahavah of Mashiach? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?36(As it is written, For your sake we are killed all the day long; we are accounted as sheep for the slaughter.)37Nay, in all these things we are more than conquerors through him that loved us.38For I am persuaded that neither death, nor life, nor malakhim [angels; messengers], nor principalities, nor powers, nor things present, nor things to come,39nor height, nor depth, nor any other creature, shall be able to separate us from the ahavah of Elohim, which is in Mashiach Yeshua our Adon.
Romans—Chapter 9
Elohim's Sovereign Election, and the Remnant of Yisra'el
1.0×
1I say the truth in Mashiach, I lie not, my conscience also bearing me witness in the Ruach HaKodesh,2that I have great heaviness and continual sorrow in my heart.3For I could wish that myself were accursed from Mashiach for my brethren, my kinsmen according to the flesh:4who are Yisra'elim [Israelites]; to whom pertains the adoption, and the kavod, and the beritot [covenants], and the giving of the Torah, and the avodah [service; worship] of Elohim, and the promises;5whose are the fathers, and of whom as concerning the flesh Mashiach came, who is over all, Elohim blessed for ever. Amen.6Not as though the word of Elohim has taken none effect. For they are not all Yisra'el [Israel], which are of Yisra'el:7neither, because they are the seed of Avraham, are they all children: but, In Yitzchak [Isaac] shall your seed be called.8That is, They which are the children of the flesh, these are not the children of Elohim: but the children of the promise are counted for the seed.9For this is the word of promise, At this time will I come, and Sarah shall have a son.10And not only this; but when Rivkah [Rebecca] also had conceived by one, even by our father Yitzchak;11(for the children being not yet born, neither having done any good or evil, that the purpose of Elohim according to election might stand, not of works, but of him that calls;)12it was said unto her, The elder shall serve the younger.13As it is written, Ya'akov [Jacob] have I loved, but Esav [Esau] have I hated.14What shall we say then? Is there unrighteousness with Elohim? Chalilah!15For he says to Moshe, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.16So then it is not of him that wills, nor of him that runs, but of Elohim that shows mercy.17For the Scripture says unto Par'oh [Pharaoh], Even for this same purpose have I raised you up, that I might show my power in you, and that my Name might be declared throughout all the earth.18Therefore has he mercy on whom he will have mercy, and whom he will he hardens.19You will say then unto me, Why does he yet find fault? For who has resisted his will?20Nay but, O man, who are you that replies against Elohim? Shall the thing formed say to him that formed it, Why have you made me thus?21Has not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?22What if Elohim, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:23and that he might make known the riches of his kavod on the vessels of mercy, which he had afore prepared unto glory,24even us, whom he has called, not of the Yehudim only, but also of the Goyim?25As he says also in Hoshea [Hosea], I will call them my people, which were not my people; and her beloved, which was not beloved.26And it shall come to pass, that in the place where it was said unto them, You are not my people; there shall they be called the children of the living Elohim.27Yeshayahu (Isaiah) also cries concerning Yisra'el, Though the number of the children of Yisra'el be as the sand of the sea, a remnant shall be saved:28for he will finish the work, and cut it short in tzedakah: because a short work will Yahuah יהוה make upon the earth.29And as Yeshayahu said before, Except Yahuah יהוה Tzeva'ot [Hosts; armies] had left us a seed, we had been as Sedom [Sodom], and been made like unto Amorah [Gomorrah].30What shall we say then? That the Goyim, which followed not after tzedakah (righteousness), have attained to tzedakah, even the tzedakah which is of emunah;31but Yisra'el, which followed after the Torah of tzedakah, has not attained to the Torah of tzedakah.32Wherefore? Because they sought it not by emunah, but as it were by the works of Torah. For they stumbled at that stumbling stone;33as it is written, Behold, I lay in Tziyon [Zion] a stumbling stone and rock of offence: and whosoever believes on him shall not be ashamed.
Romans—Chapter 10
The Righteousness of Emunah: Whosoever Calls on the Name Shall Be Saved
1.0×
1Brethren, my heart's desire and tefillah [prayer] to Elohim for Yisra'el is, that they might be saved.2For I bear them record that they have a zeal of Elohim, but not according to knowledge.3For they, being ignorant of the tzedakah of Elohim, and going about to establish their own righteousness, have not submitted themselves unto the tzedakah of Elohim.4For Mashiach is the goal of the Torah [telos — goal, culmination; not termination] for tzedakah (righteousness) to everyone that believes.5For Moshe describes the tzedakah which is of the Torah, That the man which does those things shall live by them.6But the tzedakah which is of emunah speaks on this wise, Say not in your heart, Who shall ascend into Shamayim? (that is, to bring Mashiach down from above:)7or, Who shall descend into the deep? (that is, to bring up Mashiach again from the dead.)8But what says it? The word is nigh you, even in your mouth, and in your heart: that is, the word of emunah, which we preach;9that if you shall confess with your mouth the Adon Yeshua, and shall believe in your heart that Elohim has raised him from the dead, you shall be saved.10For with the heart man believes unto tzedakah; and with the mouth confession is made unto salvation.11For the Scripture says, Whosoever believes on him shall not be ashamed.12For there is no difference between the Yehudi (Jews) and the Yevani (Greek): for the same Adon over all is rich unto all that call upon him.13For whosoever shall call upon the Name of Yahuah יהוה shall be saved.14How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?15And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the besorah of shalom, and bring glad tidings of good things!16But they have not all obeyed the besorah. For Yeshayahu says, Yahuah יהוה, who has believed our report?17So then emunah comes by hearing, and hearing by the word of Elohim.18But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.19But I say, Did not Yisra'el know? First Moshe says, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.20But Yeshayahu is very bold, and says, I was found of them that sought me not; I was made manifest unto them that asked not after me.21But to Yisra'el he says, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
Romans—Chapter 11
The Remnant, the Grafted Branches, and All Yisra'el Shall Be Saved
1.0×
1I say then, Has Elohim cast away his people? Chalilah! For I also am a Yisra'eli [an Israelite], of the seed of Avraham, of the tribe of Binyamin [Benjamin].2Elohim has not cast away his people which he foreknew. Know you not what the Scripture says of Eliyahu [Elijah]? how he makes intercession to Elohim against Yisra'el, saying,3Yahuah יהוה, they have killed your nevi'im, and digged down your mizbechot [altars]; and I am left alone, and they seek my life.4But what says the answer of Elohim unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Ba'al [Baal].5Even so then at this present time also there is a she'erit [remnant] according to the election of chesed.6And if by chesed, then is it no more of works: otherwise chesed is no more chesed. But if it be of works, then is it no more chesed: otherwise work is no more work.7What then? Yisra'el has not obtained that which he seeks for; but the election has obtained it, and the rest were blinded8(according as it is written, Elohim has given them the spirit of slumber, eyes that they should not see, and ears that they should not hear) unto this day.9And David says, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:10let their eyes be darkened, that they may not see, and bow down their back alway.11I say then, Have they stumbled that they should fall? Chalilah! but rather through their fall salvation is come unto the Goyim, for to provoke them to jealousy.12Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Goyim; how much more their fulness?13For I speak to you Goyim, inasmuch as I am the shaliach (apostle) of the Goyim, I magnify mine office:14if by any means I may provoke to emulation them which are my flesh, and might save some of them.15For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?16For if the Bikkurim (first-fruit) be kadosh, the lump is also kadosh: and if the root be kadosh, so are the branches.17And if some of the branches be broken off, and you, being a wild olive tree, were graffed in among them, and with them partake of the root and fatness of the olive tree;18boast not against the branches. But if you boast, you bear not the root, but the root you.19You will say then, The branches were broken off, that I might be graffed in.20Well; because of unbelief they were broken off, and you stand by emunah. Be not highminded, but fear:21for if Elohim spared not the natural branches, take heed lest he also spare not you.22Behold therefore the goodness and severity of Elohim: on them which fell, severity; but toward you, goodness, if you continue in his goodness: otherwise you also shall be cut off.23And they also, if they abide not still in unbelief, shall be graffed in: for Elohim is able to graff them in again.24For if you were cut out of the olive tree which is wild by nature, and were graffed contrary to nature into a good olive tree, how much more shall these, which be the natural branches, be graffed into their own olive tree?25For I would not, brethren, that you should be ignorant of this sod [mystery; hidden counsel], lest you should be wise in your own conceits; that blindness in part is happened to Yisra'el, until the fulness of the Goyim be come in.26And so all Yisra'el shall be saved: as it is written, There shall come out of Tziyon the Go'el [Redeemer; Deliverer (the kinsman-redeemer)], and shall turn away ungodliness from Ya'akov:27for this is my berit [covenant] unto them, when I shall take away their sins.28As concerning the besorah, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.29For the gifts and calling of Elohim are without repentance.30For as you in times past have not believed Elohim, yet have now obtained mercy through their unbelief:31even so have these also now not believed, that through your mercy they also may obtain mercy.32For Elohim has concluded them all in unbelief, that he might have mercy upon all.33O the depth of the riches both of the wisdom and knowledge of Elohim! how unsearchable are his judgments, and his ways past finding out!34For who has known the mind of Yahuah יהוה? or who has been his counsellor?35Or who has first given to him, and it shall be recompensed unto him again?36For of him, and through him, and to him, are all things: to whom be kavod for ever. Amen.
Romans—Chapter 12
Living Sacrifices: the Renewed Mind and the One Body in Mashiach
1.0×
1I beseech you therefore, brethren, by the rachamim [mercies; compassions] of Elohim, that you present your bodies a living korban [offering; sacrifice], kadosh, acceptable unto Elohim, which is your reasonable avodah.2And be not conformed to this world: but be transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect, will of Elohim.3For I say, through the chesed given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as Elohim has dealt to every man the measure of emunah.4For as we have many members in one body, and all members have not the same office:5so we, being many, are one body in Mashiach, and every one members one of another.6Having then gifts differing according to the chesed that is given to us, whether prophecy, let us prophesy according to the proportion of emunah;7or ministry, let us wait on our ministering; or he that teaches, on teaching;8or he that exhorts, on exhortation: he that gives, let him do it with simplicity; he that rules, with diligence; he that shows mercy, with cheerfulness.9Let ahavah (love) be without dissimulation. Abhor that which is evil; cleave to that which is good.10Be kindly affectioned one to another with brotherly love; in honour preferring one another;11not slothful in business; fervent in the Ruach; serving the Adon;12rejoicing in hope; patient in tribulation; continuing instant in tefillah;13distributing to the necessity of kedoshim; given to hospitality.14Bless them which persecute you: bless, and curse not.15Rejoice with them that do rejoice, and weep with them that weep.16Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.17Recompense to no man evil for evil. Provide things honest in the sight of all men.18If it be possible, as much as lies in you, live peaceably with all men.19Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, says Yahuah יהוה.20Therefore if your enemy hunger, feed him; if he thirst, give him drink: for in so doing you shall heap coals of fire on his head.21Be not overcome of evil, but overcome evil with good.
Romans—Chapter 13
Submission to Authorities, and Love as the Fulfilling of the Torah
1.0×
1Let every soul be subject unto the higher powers. For there is no power but of Elohim: the powers that be are ordained of Elohim.2Whosoever therefore resists the power, resists the ordinance of Elohim: and they that resist shall receive to themselves damnation.3For rulers are not a terror to good works, but to the evil. Will you then not be afraid of the power? do that which is good, and you shall have praise of the same:4for he is the minister of Elohim to you for good. But if you do that which is evil, be afraid; for he bears not the sword in vain: for he is the minister of Elohim, a revenger to execute wrath upon him that does evil.5Wherefore you must needs be subject, not only for wrath, but also for conscience' sake.6For, for this cause pay you tribute also: for they are Elohim's ministers, attending continually upon this very thing.7Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.8Owe no man any thing, but to love one another: for he that loves another has fulfilled the Torah.9For this, You shall not commit adultery, You shall not kill, You shall not steal, You shall not bear false witness, You shall not covet; and if there be any other mitzvah, it is briefly comprehended in this saying, namely, You shall love your neighbour as yourself.10Ahavah works no ill to his neighbour: therefore ahavah is the fulfilling of the Torah.11And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.12The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.13Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.14But put on the Adon Yeshua HaMashiach, and make not provision for the flesh, to fulfil the lusts thereof.
Romans—Chapter 14
Judge Not Your Brother: the Weak and the Strong in Emunah
1.0×
1Him that is weak in the emunah receive you, but not to doubtful disputations.2For one believes that he may eat all things: another, who is weak, eats herbs.3Let not him that eats despise him that eats not; and let not him which eats not judge him that eats: for Elohim has received him.4Who are you that judges another man's servant? to his own Adon he stands or falls. Yea, he shall be holden up: for Elohim is able to make him stand.5One man esteems one day above another: another esteems every day alike. Let every man be fully persuaded in his own mind.6He that regards the day, regards it unto the Adon; and he that regards not the day, to the Adon he does not regard it. He that eats, eats to the Adon, for he gives Elohim thanks; and he that eats not, to the Adon he eats not, and gives Elohim thanks.7For none of us lives to himself, and no man dies to himself.8For whether we live, we live unto the Adon; and whether we die, we die unto the Adon: whether we live therefore, or die, we are the Adon's.9For to this end Mashiach both died, and rose, and revived, that he might be Adon both of the dead and living.10But why do you judge your brother? or why do you set at nought your brother? for we shall all stand before the judgment seat of Mashiach.11For it is written, As I live, says Yahuah יהוה, every knee shall bow to me, and every tongue shall confess to Elohim.12So then every one of us shall give account of himself to Elohim.13Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.14I know, and am persuaded by the Adon Yeshua, that there is nothing unclean of itself: but to him that esteems any thing to be unclean, to him it is unclean.15But if your brother be grieved with your meat, now you walk not in ahavah. Destroy not him with your meat, for whom Mashiach died.16Let not then your good be evil spoken of:17for the Malkhut [kingdom; reign] of Elohim is not meat and drink; but tzedakah, and shalom, and joy in the Ruach HaKodesh.18For he that in these things serves Mashiach is acceptable to Elohim, and approved of men.19Let us therefore follow after the things which make for shalom, and things wherewith one may edify another.20For meat destroy not the work of Elohim. All things indeed are pure; but it is evil for that man who eats with offence.21It is good neither to eat flesh, nor to drink wine, nor any thing whereby your brother stumbles, or is offended, or is made weak.22Have you emunah? have it to yourself before Elohim. Happy is he that condemns not himself in that thing which he allows.23And he that doubts is damned if he eat, because he eats not of emunah: for whatsoever is not of emunah is sin.
Romans—Chapter 15
Bearing the Weak, and Sha'ul's Ministry to the Goyim
1.0×
1We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.2Let every one of us please his neighbour for his good to edification.3For even Mashiach pleased not himself; but, as it is written, The reproaches of them that reproached you fell on me.4For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.5Now the Elohim of patience and nechamah [consolation; comfort] grant you to be likeminded one toward another according to Mashiach Yeshua:6that you may with one mind and one mouth glorify Elohim, even the Father of our Adon Yeshua HaMashiach.7Wherefore receive one another, as Mashiach also received us, to the kavod of Elohim.8Now I say that Yeshua HaMashiach was a minister of the circumcision for the truth of Elohim, to confirm the promises made unto the fathers:9and that the Goyim might glorify Elohim for his rachamim (mercy); as it is written, For this cause I will confess to thee among the Goyim, and sing unto thy Name.10And again he says, Rejoice, you Goyim, with his people [Devarim 32:43 (LXX) missing in MT]11And again, Praise Yahuah יהוה, all you Goyim; and laud him, all you peoples. [Tehillim / Psalm 117:1 LXX]12And again, Yeshayahu says, There shall be a root of Yishai [Jesse], and he that shall rise to reign over the Goyim; in him shall the Goyim trust.13Now the Elohim of hope fill you with all joy and shalom in believing, that you may abound in hope through the power of the Ruach HaKodesh.14And I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another.15Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the chesed that is given to me of Elohim,16that I should be the minister of Yeshua HaMashiach to the Goyim, ministering the besorah of Elohim, that the korban of the Goyim might be acceptable, being set apart by the Ruach HaKodesh.17I have therefore whereof I may glory through Yeshua HaMashiach in those things which pertain to Elohim.18For I will not dare to speak of any of those things which Mashiach has not wrought by me, to make the Goyim obedient, by word and deed,19through mighty signs and wonders, by the power of the Ruach Elohim; so that from Yerushalayim [Jerusalem], and round about unto Illyricum, I have fully preached the besorah of Mashiach.20Yea, so have I strived to preach the besorah, not where Mashiach was named, lest I should build upon another man's foundation:21but as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.22For which cause also I have been much hindered from coming to you.23But now having no more place in these parts, and having a great desire these many years to come unto you,24whensoever I take my journey into Spain [Acts 29], I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.25But now I go unto Yerushalayim to minister unto the kedoshim.26For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor kedoshim which are at Yerushalayim.27It has pleased them verily; and their debtors they are. For if the Goyim have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.28When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.29And I am sure that, when I come unto you, I shall come in the fulness of the berakhah [blessing] of the besorah of Mashiach.30Now I beseech you, brethren, for the Adon Yeshua HaMashiach's sake, and for the ahavah of the Ruach, that you strive together with me in your tefillot to Elohim for me;31that I may be delivered from them that do not believe in Yehudah [Judea; Judah]; and that my service which I have for Yerushalayim may be accepted of the kedoshim;32that I may come unto you with joy by the will of Elohim, and may with you be refreshed.33Now the Elohim of shalom be with you all. Amen.
Romans—Chapter 16
Greetings to the Saints, and the Final Doxology
1.0×
1I commend unto you Phebe our sister, which is a servant of the Kehilah [assembly; congregation (KJV “church”)] which is at Cenchrea:2that you receive her in the Adon, as becometh kedoshim, and that you assist her in whatsoever business she has need of you: for she has been a succourer of many, and of myself also.3Greet Priscilla and Aquila, my helpers in Mashiach Yeshua:4(who have for my life laid down their own necks: unto whom not only I give thanks, but also all the Kehilot [assemblies; congregations] of the Goyim.)5Likewise greet the Kehilah that is in their house. Salute my wellbeloved Epenetus, who is the bikkurim of Achaia unto Mashiach.6Greet Mary, who bestowed much labour on us.7Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the shlichim, who also were in Mashiach before me.8Greet Amplias my beloved in the Adon.9Salute Urbane, our helper in Mashiach, and Stachys my beloved.10Salute Apelles approved in Mashiach. Salute them which are of Aristobulus' household.11Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Adon.12Salute Tryphena and Tryphosa, who labour in the Adon. Salute the beloved Persis, which laboured much in the Adon.13Salute Rufus chosen in the Adon, and his mother and mine.14Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.15Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the kedoshim which are with them.16Salute one another with a holy kiss. The Kehilot of Mashiach salute you.17Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine/teaching which you have learned; and avoid them.18For they that are such serve not our Adon Yeshua HaMashiach, but their own belly; and by good words and fair speeches deceive the hearts of the simple.19For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.20And the Elohim of shalom shall bruise HaSatan [the Adversary (Satan)] under your feet shortly. The chesed (grace) of our Adon Yeshua HaMashiach be with you. Amen.21Timotheos my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.22I Tertius, who wrote this epistle, salute you in the Adon.23Gaius mine host, and of the whole Kehilah, salutes you. Erastus the chamberlain of the city salutes you, and Quartus a brother.24The chesed of our Adon Yeshua HaMashiach be with you all. Amen.25Now to him that is of power to stablish you according to my besorah, and the preaching of Yeshua HaMashiach, according to the revelation of the sod (mystery), which was kept secret since the world began,26but now is made manifest, and by the scriptures of the nevi'im, according to the mitzvah of the everlasting Elohim, made known to all the Goyim for the obedience of emunah:27to Elohim only wise, be kavod through Yeshua HaMashiach for ever. Amen. Written to the Romans from Corinth, and sent by Phebe, a servant of the Kehilah at Cenchrea.