Romans-Romiyah

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Romans-Romiyah

To The Believing Remnant Of Yisrael

1 Shaul, an eved of YAHUSHA-YHUH Ha Moshiach, called to be a sholiach, set apart to The Besorah of YHUH,

2 Which He had promised before by His neviim in the Keetvay HaKadosh,

3 Regarding His Son YAHUSHA-YHUH Ha Moshiach our Savior, who was born of the zera of Dawid in the flesh;

4 And declared to be The Son of YHUH with Power, according to The Ruach of set apartness, by His resurrection from the dead:

5 By whom we have received unmerited chen and the calling of a sholiach, for obedience to the emunah that bears His Name among all goyim.

6 Among whom are you also the called of YAHUSHA-YHUH Ha Moshiach:

7 To all that be in Romiyah, beloved of YHUH, called to be Yisraelite kidushim: unmerited chen to you and shalom from YHUH our Abba and the Savior YAHUSHA-YHUH Ha Moshiach.

8 First, I thank my Ahloha through YAHUSHA-YHUH Ha Moshiach for you all, that your emunah is spoken of throughout the whole olam.

9 For YHUH is my witness, whom I serve with my ruach in The Besorah of His Son, that without ceasing I make mention of you always in my tefillot;

10 Making requests, if at all possible that I might have a prosperous journey by the will of YHUH to come to you.

11 For I long to see you, that I may impart to you some spiritual gift, so that you may be established;

12 That is, that I may be comforted together with you by the mutual emunah both yours and mine.

13 Now I would not have you ignorant, Yisraelite brothers, that many times I purposed to come to you, but was previously hindered, that I might have some fruit among you also, even as among other goyim.

14 I am a debtor both to the Greeks and to the foreigners; both to the wise and to the unwise.

15 So, as much as in me is, I am ready to proclaim The Besorah to you that are at Romiyah also.

16 For I am not ashamed of The Besorah of Moshiach: for it is The Power of YHUH for salvation to every one that believes; to the Yahudi first and also to the Greek and Aramean.

17 For by The Besorah is the tzedakah of YHUH revealed from emunah to emunah: as it is written, The tzadik shall live by emunah.

18 For the wrath of YHUH is revealed from the shamayim against all wickedness and all unrighteousness of men, who suppress The Emet in unrighteousness;

19 Because that which could be known about YHUH is manifest in them; for YHUH has showed it to them.

20 For the invisible things coming from Him from the creation of the olam hazeh are clearly seen, being understood by the things of creation, even His eternal Power and divine nature; so that they are without excuse:

21 Because that, when they knew YHUH, they esteemed Him not as Ahloha, neither did they show hodu; but became vain in their imaginations and their foolish lev became darkened.

22 Claiming themselves to be wise, they became fools,

23 And changed the tifereth of the incorruptible Ahloha into an image made like corruptible man, such as birds and four footed beasts and other creeping things.

24 Therefore YHUH also gave them up to uncleanness through the lusts of their own levavot, to dishonor their own bodies between themselves:

25 Who changed the emet of YHUH into a lie, and worshipped and served the creation more than The Creator, baruch shemoh.

26 For this cause YHUH gave them up to vile affections: for even their women did change the natural sexual relations into that which is against nature:

27 And likewise also the men, leaving the natural sexual relationship with the woman, burned in their lust one toward another; men with men committing shameful filthy acts and receiving back in their own selves repayment for their error.

28 And even as they did not like to retain YHUH in their da’at, YHUH released them to a wasted mind, to do those things that are improper;

29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, fighting, deceit, evil thinking; whisperers,

30 Backbiters, haters of YHUH, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

31 Without binah, or discernment, brit breakers, cold and without ahava, unforgiving, ruthless:

32 Who knowing the mishpat of YHUH, that those who commit such things are worthy of death, not only do the same, but also take pleasure in others that do them.

2 Therefore you are inexcusable, O man, whoever you are who judges: for in your mishpat of another, you condemn yourself; because you who judge do the same things.

2 But we are sure that the mishpat of YHUH is according to emet against those who commit such things.

3 And do you really think, O man, that judges them who do such things and do the same, that you shall escape the mishpat of YHUH ?

4 Or, do you stand against the riches of His rachamim and tolerance and patience; by not knowing that the rachamim of YHUH can lead you to teshuvah?

5 But after your hardness and unrepentant lev you are storing up for yourself great wrath against the yom of His wrath and the revelation of the tzadik mishpat of YHUH;

6 Who will render to every man according to his mitzvoth:

7 To them who by continuing patiently in well doing seek for tifereth, kavod, immortality and eternal chayim:

8 But to those that are contentious against the emet and do not obey the emet, but actually obey unrighteousness, will come indignation and wrath,

9 Tribulation and anguish, upon every being that does evil, upon the Yahudi first and also upon the Greek and Aramean;

10 But tifereth, kavod and shalom, to every man that does tov mitzvoth, to the Yahudi first and also to the Greek and Aramean:

11 For there is no partiality with YHUH.

12 For as many as have sinned without Torah da’at shall also perish without Torah da’at: and as many as have sinned with Torah da’at shall be judged by that Torah da’at;

13 For not the hearers of Torah da’at are just before YHUH, but the doers of the Torah shall be tzadikim.

14 For when the goyim, which have not Torah da’at, do by nature the things contained in the Torah, these, having not the Torah da’at, have an inbred Torah for themselves:

15 Which shows the work of the Torah written on their levavot, their conscience also bearing witness and their thoughts will either accuse, or else excuse one another.

16 In the Yom when YHUH shall judge the secrets of men by YAHUSHA-YHUH Ha Moshiach according to my Besorah.

17 See, you are called a Yahudi, who trusts in the Torah and makes your boast in your Ahloha,

18 And knows His will and approves of the excellent things, that are being instructed in the Torah;

19 And are confident that you yourself are a guide to the spiritually blind, an ohr to those who are in darkness,

20 An instructor of the foolish, a rabbi of babies, who see themselves as the pattern of da’at and the emet that is in the Torah.

21 You therefore who teaches another, don’t you also teach yourself ? You that proclaim that a man should not steal, do you steal?

22 You that say a man should not commit adultery, do you commit adultery? You that hate idolatry, do you rob temples?

23 You that make your boast in the Torah, through breaking the Torah do you dishonor YHUH ?

24 For the Name of YHUH is blasphemed among the goyim through you, as it is written.

25 For brit-milah truly profits, if you keep the Torah: but if you are a breaker of the Torah, your brit-milah has been made akrobustia.

26 Therefore if the akrobustia keeps the tzedakah of the Torah, shall not his akrobustia be again counted as brit-milah?

27 And shall not the akrobustia by nature, if they completely perform the Torah, judge you, even though you follow the letter and the brit-milah, but still transgress the Torah?

28 For he is not a Yahudi, which is one outwardly; neither is that brit-milah, which is outward in the flesh:

29 But he is a Yahudi, who is one inwardly; and brit-milah is that of the lev, in The Ruach and not in the letter; whose tehilla is not from men, but from YHUH.

3 What advantage then has the Yahudi? Or, what profit is there in brit-milah?

2 Much in every way: primarily because they were the first to be entrusted with the Words of YHUH and the first to believe in His Word.

3 For what if some did not believe? Shall their unbelief nullify emunah in YHUH ?

4 By no means: yes, let YHUH be emet, but every man a liar; as it is written, That You might be proven tzadik by Your Words and triumph when You judge.

5 But if our unrighteousness establishes the tzedakah of YHUH, what shall we say? Is YHUH unrighteous when He inflicts wrath? I speak as a man.

6 By no means: for then how shall He judge the olam hazeh?

7 For if the emet of YHUH has increased through my lying nature for His tifereth; why am I still judged as a sinner?

8 And not rather as some slander us by reports and as some affirm that we say, Let us do evil, that some tov may come . Their condemnation for this is le-olam-va-ed.

9 What then? Are we better than them? No, in no way: for we have proven before that the Yahudim, Greeks and Arameans, are all under sin;

10 As it is written, There is not one tzadik, no, not one:

11 There is none that understands, there is none that seeks after Ahloha.

12 They are all gone out of the halacha; they have all together become worthless; there is none that does tov, no, not one.

13 Their throat is an open tomb; with their languages they have spoken deceit; the poison of asps is under their lips:

14 Whose mouths are full of cursing and bitterness:

15 Their feet are swift to shed dahm:

16 Destruction and misery are in their halachot:

17 And the halacha of shalom have they not known:

18 There is no fear of Ahloha before their eyes.

19 Now we know that what things the Torah says, it says to those who are living by Torah: that every mouth may be stopped and all of the olam hazeh may become guilty before YHUH.

20 Therefore by the Miqsat Maaseh Ha-Torah alone, without full heartfelt emunah, there shall no flesh be justified in His sight: for by the Torah comes the da’at of sin.

21 But now the tzedakah of YHUH apart from the Torah is manifested, being witnessed by the Torah and the neviim;

22 Even the tzedakah of YHUH which is by emunah on YAHUSHA-YHUH Ha Moshiach to all and upon all them that believe: for there is no difference:

23 For all have sinned and come short of the tifereth of YHUH;

24 Being justified freely by His unmerited chen through the geulah that is in Moshiach YAHUSHA-YHUH:

25 Whom YHUH has set forth to be a keporah through emunah in His dahm, to declare His tzedakah for the remission of sins that are past.

26 To declare, I say, at this time His tzedakah: that He might be tzadik and the justifier of anyone who believes on YAHUSHA-YHUH.

27 Where is man’s boasting then? It is worthless. By what Torah is man made tzadik? By Miqsat Maaseh Ha-Torah alone? No: but by the full Torah of emunah.

28 Therefore we conclude that a man is made a tzadik by full emunah apart from the limited Miqsat Maaseh Ha-Torah.

29 Is He the Ahloha of the Yahudim only? Is He not also the Ahloha of the goyim? Yes, of course, of the goyim also:

30 Since it is Ahloha-Echad, who shall justify the brit-milah by emunah and the akrobustia through emunah.

31 Do we then make void the Torah through personal emunah? By no means: actually we establish the full Torah.

4 What shall we say then about Avraham our abba, who lived in the flesh, before Ahloha called him?

2 For if Avraham were justified by mitzvoth alone, he has something to boast about; but not before YHUH.

3 For what says The Katuv? Avraham believed YHUH and it was counted to him for tzedakah.

4 Now to him that performs mitzvoth alone is the reward not given as unmerited chen, but as a debt.

5 But to him that works not, but believes on Him that makes tzadik the unrighteous, his emunah is counted as tzedakah.

6 Even as Dawid also described the blessed status of the man, to whom YHUH imputes tzedakah without full mitzvoth,

7 Saying, Blessed are they whose Torah-less-ness is forgiven and whose sins are covered.

8 Blessed is the man to whom YHUH will not impute sin.

9 Does this blessed status come upon the brit-milah only, or also upon the akrobustia also? For we say that emunah was imputed to Avraham as tzedakah.

10 How was it then imputed? When he was in brit-milah, or in akrobustia? Not in brit-milah, but in akrobustia.

11 And he received the ot of brit-milah, as a seal of the tzedakah of his emunah while he was yet akrobustia: that he might be The Abba of all them that believe, though they may not be made brit-milah; that tzedakah might be imputed to them also:

12 And The Abba of brit-milah to them who are not of the brit-milah only, but who also have their halacha in the steps of the emunah of our abba Avraham, which he had being yet akrobustia.

13 For the promise, that he should be the heir of the olam hazeh, was not to Avraham, or to his zera, through the Torah, but through the tzedakah of his emunah.

14 For if those who are of the Torah alone are the heirs, emunah is made void and the promise made of none effect:

15 Because the Torah works wrath: for where no Torah is, there is no transgression.

16 Therefore it is by emunah, that it might be by unmerited chen; to the end that the promise might be made certain to all the zera; not to that only which is of the Torah, but to those also who are of the emunah of Avraham; who is The Abba of us all,

17 As it is written, I have made you an abba of many goyim, before Him whom he believed, even YHUH, who makes alive the dead and calls those things which are not as though they were.

18 Who against tikvah believed in tikvah, that he might become The Abba of many goyim; according to that which was spoken, so shall your zera be.

19 And being not weak in emunah, he considered not his own gooff almost dead, when he was about one hundred years old, neither the deadness of Sarah’s womb:

20 He did not doubt the promise of YHUH through any unbelief; but was strong in emunah, giving tifereth to YHUH;

21 And being fully persuaded that, what He had promised, He was able also to perform.

22 And therefore it was imputed to him for tzedakah.

23 Now it was not written for his sake alone, that it was imputed to him alone;

24 But for us also, to whom it shall be imputed, if we believe on Him that raised up YAHUSHA-YHUH our Savior from the dead;

25 Who was delivered for our willful transgressions and was raised again for our justification.

5 Therefore being justified by emunah, we have shalom with YHUH through our Savior YAHUSHA-YHUH Ha Moshiach:

2 By whom also we have access by this emunah into this unmerited chen in which we stand and rejoice in the tikvah of the tifereth of YHUH.

3 And not only so, but we tifereth in tribulations also: knowing that tribulation works patience;

4 And patience, experience; and experience, tikvah:

5 And tikvah makes us bold; because the ahava of YHUH is shed abroad in our levavot by The Ruach Hakodesh that is given to us.

6 For when we were yet without strength, in due time Moshiach died for the unrighteous.

7 Hardly for a wicked man will one die: yet maybe for a tov man some would even dare to die.

8 But YHUH manifested His ahava towards us, in that, while we were yet sinners, Moshiach died for us.

9 Much more then, being made tzadik by His dahm, we shall be saved from wrath through Him.

10 For if, when we were enemies, we were restored to YHUH by the death of His Son, much more, being restored, shall we be saved by His chayim.

11 And not only this, but we also simcha in YHUH through our Savior YAHUSHA-YHUH Ha Moshiach, by whom we have now received the keporah.

12 Therefore, as by one man sin entered into the olam hazeh and death by sin; and so death passed upon all men, for all have sinned:

13 For before the Torah sin was in the olam hazeh: but sin is not imputed when there is no Torah.

14 Nevertheless, death reigned from Ahdahm to Moshe, even over all those that had not sinned after the sin of Ahdahm’s transgression, who is the type of Him that was to come.

15 But the gift is not like the fall of man. For if through the fall of one man many died, how much more through the unmerited chen of YHUH and His gift of unmerited chen, which also came by one Man, YAHUSHA-YHUH Ha Moshiach, is increased for many more.

16 And the fall of man is not as great as is the gift: for the mishpat of one led to the condemnation of many, but the free gift of forgiveness from many offences, resulted in the justification of many more.

17 For if by one man’s offence death reigned by one; much more they who receive overflowing unmerited chen and the gift of tzedakah shall reign in chayim by One, YAHUSHA-YHUH Ha Moshiach.

18 Therefore as by the offence of one mishpat came upon all men to condemnation; even so by the tzedakah of One, the free gift came upon all men for justification and victory to chayim.

19 For as by one man’s disobedience many were made sinners, so by the obedience of One shall many be made tzadik.

20 Moreover the Torah entered, so that trespasses would officially increase. But where sin increased, unmerited chen did much more abundantly increase:

21 So that as sin has reigned to death, even so might unmerited chen reign through tzedakah to eternal chayim by YAHUSHA-YHUH Ha Moshiach our Savior.

6 What shall we say then? Shall we continue in sin, so that unmerited chen may increase more than sin?

2 Let it not be! How shall we, that are dead to sin, live any longer in it?

3 Know you not, that as many of us as were immersed into YAHUSHA-YHUH Ha Moshiach were immersed into His death?

4 Therefore we are buried with Him by mikvah into death: that like our Moshiach who was raised up from the dead by the tifereth of Abba, even so we also should have our halacha in a new chayim.

5 For if we have been planted together in the likeness of His death, we shall be also raised in the likeness of His resurrection:

6 Knowing this, that our old man has been impaled with Him, that the gooff of sin might be destroyed, that from now on we should not serve sin.

7 For he that is dead is freed from serving sin.

8 Now if we are dead with Moshiach, we believe that we shall also live with Him:

9 Knowing that Moshiach being raised from the dead dies no more; death has no more dominion over Him.

10 For in that He died, He died to sin once: but in that He lives, He lives to YHUH.

11 In like manner consider yourself also to be dead indeed to sin, but alive to YHUH through YAHUSHA-YHUH Ha Moshiach our Savior.

12 Let not sin therefore have rule in your mortal gooff, that you should obey it in its hurtful desires.

13 Neither yield your members as instruments of unrighteousness to sin: but yield yourselves to YHUH, as those that are alive from the dead and your members as instruments of tzedakah to YHUH.

14 For sin shall not have dominion over you: for you are not under the law of sin, but under unmerited chen.

15 What then? Shall we sin again because we are free from the law of sin, but under unmerited chen? Let it not be.

16 Know you not, that to whom you yield yourselves avadim to obey, His avadim you become; whether of sin to death, or of Torah obedience to tzedakah?

17 But YHUH be given hodu that you were the avadim of sin, but you have obeyed from the lev that form of instruction that was delivered to you.

18 Being then made free from sin, you became the avadim of tzedakah.

19 I speak like a man does because of the limitations of your comprehension in the flesh: for as you have yielded your gooff’s members as avadim to uncleanness and to Torah-less-ness; even so now yield your gooff’s members as avadim to tzedakah and set apartness.

20 For when you were the avadim of sin, you were free from tzedakah.

21 What fruit did you have then in those things that you are now ashamed of ? For the end of those things is death.

22 But now being made free from sin, having become avadim to YHUH, you have your fruit to set apartness, with the end result being everlasting chayim.

23 For the wages of sin is death, but the gift of YHUH is eternal chayim through YAHUSHA-YHUH Ha Moshiach our Master.

7 Know you not, Yisraelite brothers, for I speak to them that know the Torah, how that the Torah has dominion over a man as long as he lives?

2 For the woman who has a husband is bound by the Torah to her husband so long as he lives; but if the husband is dead, she is loosed from the Torah of her husband.

3 So then if, while her husband lives, she is married to another man, she shall be called an adulteress: but if her husband is dead, she is free from the Torah of her husband; so that she is not an adulteress, though she gets married to another man.

4 So you see, my Yisraelite brothers, you also have become dead to the Torah of your husband by the gooff of Moshiach; that you should be married to another, even to Him who is raised from the dead, that we should bring forth fruit to YHUH.

5 For when we were in the flesh, the passions of sins, through the Torah, did work in our members to bring forth fruit to death.

6 But now we are delivered from the Torah of our husband, being dead to what we were held by; that we should serve in newness of Ruach and not in the oldness of the letter.

7 What shall we say then? Is the Torah a sinful, or sin-causing instrument? Let it not be! No, I had not known about sin, except by the Torah: for I had not known lust, except the Torah had said, You shall not covet.

8 But sin, by means of the commandment, provoked in me all manner of desire. For without the Torah sin was dead.

9 For I was alive without the full Torah once: but when the mitzvoth came, sin revived and I died.

10 And the mitzvoth, which were ordained to bring chayim, I found to bring death.

11 For sin, taking opportunity by the mitzvoth, deceived me and by it killed me.

12 Therefore the Torah is kadosh and the mitzvoth are kadosh and just and tov.

13 Then was that which is tov made into death for me? Let it not be! But sin, that it might appear to be sin, worked death in me by that which is tov; so that sin by the mitzvoth might become exceedingly sinful.

14 For we know that the Torah is full of The Ruach: but I am of the flesh, sold under sin.

15 For I do not know what is going on: for what I purpose to do in obeying Torah, that I do not do; but what I hate in the olam hazeh, that I wind up doing.

16 If then I do that which I do not want to do, I consent to the Torah that it is tov.

17 Now then it is no more I that do sinful deeds, but sin that dwells in my flesh.

18 For I know that in me, that is, in my flesh, dwells no tov thing: for the choice and desire to do the right thing is present with me; but how to perform that which is tov evades me.

19 For the tov that I should do I do not: but the evil that I desire not, that I wind up doing.

20 Now if I do what I should not do, it is no more I that do it, but sin that dwells in me.

21 I find then an interesting Torah, that, when I would do tov by the Torah, evil is still present with me.

22 For I delight in the Torah of YHUH after the inward man:

23 But I see another torah in my members, warring against the Torah of my mind, and bringing me into captivity to the torah of sin, which is in my members.

24 O wretched man that I am! Who shall deliver me from the gooff of death?

25 Hodu be to YHUH through YAHUSHA-YHUH Ha Moshiach our Savior. So then with the mind I myself serve the Torah of YHUH, but with the flesh the torah of sin.

8 In nothing is there now any condemnation to those who are in Moshiach YAHUSHA-YHUH, who do not walk according to the flesh, but who walk according to The Ruach of YAHUSHA-YHUH.

2 For the Torah of The Ruach of chayim in Moshiach YAHUSHA-YHUH has made me free from the torah of sin and death.

3 For what the Torah could not do because it was powerless regarding man’s weak flesh, YHUH sending His own Son, in the likeness of that same sinful flesh and for sin, condemned man’s sinful flesh, by means of His own flesh:

4 That the tzedakah of the Torah might be fulfilled in us, who have their halacha not after the flesh, but after The Ruach.

5 For 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.

6 For to be carnally minded is death; but to be spiritually minded is chayim and shalom.

7 Because the carnal mind is enmity against YHUH: for it is not subject to the Torah of YHUH, neither indeed can be.

8 So then they that are in the flesh cannot please YHUH.

9 But you are not in the flesh, but in The Ruach, if in fact The Ruach of YHUH dwells in you. Now if any man does not have The Ruach of Moshiach, he is none of His.

10 And if Moshiach be in you, the gooff is dead because of sin; but the ruach is alive because of tzedakah.

11 But if The Ruach of Him that raised up YAHUSHA-YHUH from the dead lives in you, He that raised up Moshiach from the dead shall also bring chayim to your mortal bodies by His Ruach that dwells in you.

12 Therefore, Yisraelite brothers, we are debtors, not to the flesh, to live after the flesh and its torah.

13 For if you live after the flesh, you shall die: but if you allow The Ruach to mortify the deeds and desires of your gooff, you shall live.

14 For as many as are led by The Ruach of YHUH, they are the b’nai YHUH.

15 For you have not received The Ruach of bondage again to fear, but you have received The Ruach of adoption, by which we cry, Abba, Abba.

16 The Ruach itself bears witness with our ruach, that we are b’nai YHUH:

17 And if children, then heirs; heirs of YHUH and joint-heirs with Moshiach; so that since we suffer with Him, we will also be esteemed together.

18 For I’m sure that the sufferings of this present time are not worthy to be compared with the tifereth that shall be revealed in us.

19 For the intense expectation of all of the creation waits for the manifestation of the b’nai YHUH.

20 For creation was made subject to vanity, not willingly, or originally, but by reason of Him who has subjected creation to wait in tikvah,

21 Because the creation itself also shall be delivered from the bondage of corruption into the beautiful liberty of the b’nai YHUH.

22 For we know that all of creation groans and travails in pain together with us, until now.

23 And not only creation, but we ourselves, who have the bikkurim of The Ruach, even we ourselves groan within ourselves, waiting for the adoption, specifically, the geulah of our gooff.

24 For we are saved by tikvah: but tikvah that is seen is not tikvah: for what a man actually sees, he does not need to have tikvah for!

25 But if we have tikvah for what we do not yet see, then with patience we willingly wait for it.

26 Likewise The Ruach also helps our weaknesses: for we know not how we should make tefillah as we should: but The Ruach makes tefillah for us with groaning that cannot be described.

27 And He that searches the levavot knows what is the mind of The Ruach because The Ruach makes tefillah for the Yisraelite kidushim according to the will of YHUH.

28 And we know that all things work together for the best, to them that love YHUH, to those who are the called according to His purpose.

29 For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the Bachor among many Yisraelite brothers.

30 Moreover whom He did predestine, those He also called: and whom He called, those He also justified: and whom He justified, those He also esteemed.

31 What shall we say then to these things? If YHUH is for us, who can be against us?

32 He 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?

33 Can anyone bring any charge against YHUH’s chosen people Yisrael? It is YHUH that makes us tzadikim.

34 Who is the only One that could condemn His chosen people? It is The Moshiach who died, yes. But instead of condemning us, He has risen, to the right Hand of YHUH and He now makes intercession for us.

35 Who then shall separate us from the ahava of Moshiach? 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 yom long; we are counted as sheep for the slaughter.

37 No, in all these things we are more than conquerors through Him that loved us.

38 For I am persuaded, that neither death, nor chayim, nor heavenly malachim, nor principalities, nor powers, nor things present, nor things to come;

39 Nor height, nor depth, nor any other creation, shall be able to separate us from the ahava of YHUH, which is in Moshiach YAHUSHA-YHUH our Savior.

9 I say the emet in Moshiach, I lie not, my conscience also bearing me witness in The Ruach HaKodesh;

2 That I have great heaviness and continual sorrow in my lev.

3 For if it were possible I myself would wish to be banished from Moshiach for my Yisraelite brothers, my kinsmen according to the flesh:

4 Who are Yisraelites; to whom pertains the adoption and the tifereth and the britot and the giving of the Torah and the worship and the promises;

5 Who are the ahvot, from whom Moshiach came in the flesh, who is the Ahloha over all, YHUH the Blessed One le-olam-va-ed.

6 Not as though The Word of YHUH has failed in Yisrael. For they are not all still Yisrael, who are from Yisrael:

7 Neither because they are the zera of Avraham, are they all b’nai Yisrael: but, In Yitzchak shall your zera be called.

8 That is, those who are children of the flesh, these are not the b’nai YHUH: but the b’nai-brit are counted as the zera.

9 For this is The Word of promise, At this time will I come and Sarah shall have a son.

10 And not only this; but when Rivkah also had conceived by one, even by our abba Yitzchak;

11 For the children being not yet born, neither having done any tov, or evil, that the purpose of YHUH according to choice might stand, not of works, but of Him that does the calling;

12 It was said to her, The older boy shall serve the younger.

13 As it is written, Yaakov have I loved, but Esav have I hated.

14 What shall we say then? Is there unrighteousness with YHUH ? Let it not be!

15 For He says to Moshe, I will have chen on whom I will have chen and I will have rachamim on whom I will have rachamim.

16 So then it is not within reach of him that wishes, nor of him that strives in the flesh to be Yisrael, but of YHUH that shows rachamim.

17 For The Katuv says to 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.

18 Therefore He has rachamim on whom He will have rachamim and He hardens the levavot of those He does not choose.

19 You might say then to me, Why does He find fault with some that He does not choose? For who has resisted His will?

20 No but, O man, who are you that replies and talks back to YHUH ? Shall the thing formed say to Him that formed it, Why have you made me this way?

21 Does not the potter have Power over the clay, from the same lump to make one vessel to kavod and another without kavod?

22 What if YHUH, willing to show His wrath and to make His Power known, endured with much patience the vessels of wrath prepared for destruction:

23 And that He might make known the riches of His tifereth on the vessels of rachamim, that He had prepared beforehand for tifereth,

24 Even us, whom He has called, not of the Yahudim only, but also of the goyim?

25 As He says also in Husha, I will call them My People-Ami, who were not My People-Lo-Ami; and will call her Ruchamah, who were Lo-Ruchamah.

26 And it shall come to pass, that in the place where it was said to them, Ye are not My People-Lo Ami; there shall they be called children of the living Ahloha.

27 Yeshayahu also cries on behalf of Yisrael, Though the number of b’nai Yisrael be as the sand of the sea; only a remnant shall be saved:

28 For He will finish the work and cut it short in tzedakah: because a short work will The Master YHUH make upon the earth.

29 And as Yeshayahu said before, Except The Master YHUH Tzevaot had left us a surviving remnant, we would have been as Sedom and been made like Amora.

30 What shall we say then? That the goyim, who followed not after the Torah of tzedakah, have attained tzedakah, even the tzedakah that comes by emunah.

31 But Yisrael, which followed after the Torah of tzedakah, has not attained the goal of the Torah of tzedakah.

32 Why not? Because they sought it not by emunah but as it were by Miqsat Maaseh Ha-Torah alone. For they stumbled at that Stumbling Stone;

33 As it is written, See, I lay in Tzion a Stumbling Stone and Rock of Offense: and whoever believes on Him shall not be ashamed.

10 Yisraelite brothers, my lev’s desire and tefillah to YHUH for Yisrael is, that they might be saved.

2 For I bear them record that they have a zeal for YHUH, but not according to da’at.

3 For they being ignorant of YHUH’s tzedakah, go about to establish their own tzedakah, have not submitted themselves to the tzedakah of YHUH.

4 For Moshiach is the actual goal of the Torah for an eternal tzadik standing to everyone that believes.

5 For Moshe describes the tzedakah that comes from the Torah: That the man who does those things shall live by them.

6 But the tzedakah that is of emunah speaks in this manner; Say not in your lev, Who shall ascend into the shamayim? That is, to bring The Moshiach down from above:

7 Or, Who shall descend into the deep? That is, to bring up The Moshiach again from the dead.

8 But what does Torah actually say? The Word is near you, even in your mouth and in your lev: that is, The Word of emunah, which we proclaim;

9 That if you shall confess with your mouth The Master YAHUSHA-YHUH and shall believe in your lev that YHUH has raised Him from the dead, you shall be saved.

10 For with the lev man believes to tzedakah; and with the mouth confession is made to and concerning YAHUSHA-YHUH.

11 For The Katuv says, Whoever believes on Him shall not be ashamed or disgraced.

12 For there is no difference between the Yahudi and the Greek or the Aramean: for the same Master YHUH is over all and is rich in rachamim to all that call upon Him.

13 For whoever shall call upon the Name of The Master YHUH shall be saved.

14 How 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 proclaimer?

15 And how shall they proclaim, except they be sent? As it is written, How beautiful are the feet of them that proclaim The Besorah of Shalom and bring Besorot of tov things!

16 But they have not all obeyed The Besorah. For Yeshayahu says, YHUH, who has believed our report?

17 So then, emunah comes by hearing and hearing by The Word of YHUH.

18 But I say, Have they not heard? Yes truly, their sound went into all the earth and their words to the ends of the olam hazeh.

19 But I say, Did not Yisrael know? First Moshe says, I will provoke you to zeal by them that are not a people at all, a Lo-Ami and by this foolish nation I will anger you.

20 But Yeshayahu is very bold and says, I was found by them that sought Me not; I was made manifest to them that asked not after Me.

21 But to Yisrael He says, All yom long I have stretched forth My hands to a disobedient and quarrelsome people.

11 I say then, did YHUH cast away His people? By no means. For I also am a Yisraelite, of the zera of Avraham, of the tribe of Benyamin.

2 YHUH has not cast away His people whom He knew and chose beforehand. Don’t you know what The Katuv says of Eliyahu? How he even pleads with YHUH against Yisrael, saying,

3 YHUH, they have killed Your neviim and overthrown Your altars; and I am left alone and they seek my chayim.

4 But what says The Word of YHUH to him? I have reserved for Myself seven thousand men, who have not bowed the knee to the image of Ba’al.

5 Even so then at this present time also there is a remnant according to His election by unmerited chen.

6 And if by unmerited chen, then is it no more by mitzvoth: otherwise unmerited chen is not unmerited chen. But if it is by mitzvoth, then is it no more unmerited chen: unless work is not work.

7 What then? Yisrael has not obtained that which they sought for; but the chosen remnant has obtained it and the rest were blinded.

8 According as it is written, YHUH has given them the ruach of slumber, eyes that they should not see and ears that they should not hear; to this yom.

9 And Dawid says, Let their shulchan be made a snare and a trap and a scandal and a reward to them:

10 Let their eyes become darkened, that they may not see and be hunchbacked always.

11 I say then, have they stumbled that they should fall le-olam-va-ed? Let it not be: but rather through their fall salvation has gone out to the goyim, for to provoke them to zeal.

12 Now if their temporal fall brought riches to the olam hazeh and the diminishing of their believing numbers brought riches to the goyim; how much more the fullness of their return from blindness?

13 For I speak to you goyim because I am the sholiach to the goyim, I magnify my work by explaining this.

14 If by any means I may provoke to emulation those who are of my flesh and might save some of them.

15 For if their temporal setting aside be the reconciling of the olam hazeh, what shall the receiving of them back be, but chayim from the dead?

16 For if the bikkurim are kadosh, the lump is also kadosh: and if the root is kadosh, so are the branches-Netsarim.

17 And if some of the branches were broken off and you, being a wild olive eytz, were grafted in among them and with them you partake of the Root and fatness of the olive eytz;

18 Boast not against the cultivated branches. But if you boast, you better remember that you do not bear the Root, but the Root bears you.

19 You will say then, The cultivated branches were broken off, that I might be grafted in.

20 Emet; because of unbelief they were broken off and you stand by emunah. Be not arrogant, but fear:

21 For if YHUH spared not the cultivated branches, shomer, He may not spare you either.

22 See therefore the chesed and severity of YHUH: on those who fell, severity; but towards you, chesed, if you continue in His chesed: otherwise you also shall be cut off.

23 And they also, if they abide not still in their unbelief, shall be grafted in: for YHUH is able to graft them in again.

24 For if you were cut out of the olive eytz which is uncultivated and were grafted contrary to nature into a tov olive eytz: how much more shall these, who are the cultivated branches, be grafted into their own olive eytz as well?

25 For I would not, Yisraelite brothers, that you should be ignorant of this mysterious secret, lest you should be wise in your own pride and conceit; that partial blindness has happened to Yisrael, until the fullness of the goyim–the melo hagoyim–comes in.

26 And so kol Yisrael shall be saved: as it is written, There shall come out of Tzion the Deliverer and shall turn away wickedness from Yaakov:

27 For this is My brit with them, when I shall take away their sins.

28 As concerning The Besorah, they are enemies for your sakes: but as far as being the chosen people, they are beloved for the sake of the ahvot.

29 For the gifts and calling of YHUH are without teshuvah.

30 For as you in times past have not believed YHUH, yet have now obtained rachamim through their unbelief:

31 Even so have these also now not believed, that through your rachamim they also may re-obtain rachamim.

32 For YHUH has put kol Yisrael in various forms of unbelief, that He might have rachamim upon kol Yisrael.

33 O the depth of the riches both of the chochmah and da’at of YHUH ! How unsearchable are His mishpatim and His halachot past finding out!

34 For who has really known the mind of The Master YHUH ? Or, who has been His advisor?

35 Or, who has first given anything to Him, in order to receive something back from Him?

36 For from Him and through Him and to Him, are all things: to whom be tifereth le-olam-va-ed. Ahmein.

12 I beg you therefore, Yisraelite brothers, by the rachamim of YHUH, that you present your bodies a living sacrifice, kadosh, acceptable to YHUH, which is your act of reasonable worship.

2 And be not conformed to this olam hazeh: but be transformed by the ongoing renewing of your mind, that you may discern what is that tov, acceptable and even the perfect, will of YHUH.

3 For I say, through the unmerited chen given to me, to every man that is among you, not to think of himself more highly than he should; but to think soberly, as YHUH has dealt to every man the measure of emunah.

4 For as we have many members in the one gooff of Yisrael and all members have not the same role:

5 So we, being many, are one gooff of Yisrael in The Moshiach and each one members one of another.

6 Having then gifts differing according to the unmerited chen that is given to us, whether prophecy, let us prophesy according to the measure of emunah;

7 Or, some service, let us serve: or he that teaches, let him teach;

8 Or, he that exhorts, let him exhort: he that gives, let him do it with simplicity; he that oversees, with diligence; he that shows rachamim, with simcha.

9 Let ahava be without deceit in full sincerity. Despise that which is evil; cleave to that which is tov.

10 Be kind and tender to one another with brotherly ahava; in kavod preferring another over yourself;

11 Not idle in your duty; fervent in ruach; serving your YHUH;

12 Having gilah in tikvah; be patient in tribulation; continue steadfast in tefillah;

13 Distributing to the necessity of the Yisraelite kidushim; be given to hospitality.

14 Bless them who persecute you: bless and do not curse.

15 Gilah with them that do gilah and weep with those that weep.

16 Be of the same mind one towards another. Mind not prideful things and position, but associate with the humble. Be not wise in your own estimation.

17 Repay to no man evil for evil. Do things honestly and right in the sight of all men.

18 If it is possible, on your part, live in shalom with all men.

19 Dearly beloved, revenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine; and repayment, says YHUH.

20 Therefore if your enemy is hungry, feed him. If he is thirsty, give him drink: for in so doing you shall heap coals of fire on His head.

21 Be not overcome by evil, but overcome evil with tov.

13 Let every Yisraelite be subject to civil governing powers. For there is no power but from YHUH: the civil powers that exist are ordained of YHUH.

2 Whoever therefore resists the civil power, resists the ordained institution of YHUH: and they that resist, shall receive mishpat on themselves.

3 For civil shophtim are not a menace to tov mitzvoth, but to cause men to fear doing evil. Will you then not be afraid of the authorities? Do that which is tov and you shall have tehilla from the same authorities:

4 For he is the eved of YHUH to you for tov. But if you do that which is evil, then be afraid; for he bears not the sword in vain: for he is the eved of YHUH, an instrument to execute wrath upon the one that does evil.

5 Therefore we must be subject, not only for fear of wrath, but also because of our conscience.

6 For this cause pay taxes also: for they are YHUH’s instruments, attending continually upon this very thing.

7 Render therefore to all their dues: tax to whom tax is due; custom to whom custom; reverence to whom reverence is due; kavod to whom kavod is due.

8 Owe no man anything, but to love one another: for he that loves another has fulfilled the Torah.

9 For 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 is any other mitzvah, it is briefly comprehended in this saying, namely; ahavta re’echa camocha – you shall love your neighbor as yourself.

10 Ahava seeks no evil to its neighbor: therefore ahava is the completion of the Torah of chayim.

11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we first came to believe.

12 The lyla is far spent, the Yom is at hand: let us therefore cast off the deeds of darkness and let us put on the Tallit of Ohr.

13 Let us have an honest halacha, as in the yom; not in wild parties and gluttony and drunkenness, not in sexual immorality and indecencies, not in fighting, or envying.

14 But put on YAHUSHA-YHUH Ha Moshiach and make no provision for the flesh, to fulfill its lust.

14 Him that is weak in the emunah receive, but not criticizing his thoughts or disputing with him.

2 For one believes that he may eat all things: another, who is weak, eats only vegetables.

3 Let not him that eats meat despise him that eats no meat; and let not him who does not eat meat judge him that eats meat: for YHUH has received kol Yisrael.

4 Who are you that judges another man’s eved? To his own Master YHUH he stands, or falls. Yes, he shall be held up too: for YHUH is able to make him stand.

5 One man esteems one yom above another: another esteems every yom alike. Let every man be fully persuaded in his own mind.

6 He that regards the yom of eating, regards it to YHUH; and he that regards not the yom, to YHUH he does not regard it. He that eats, eats to YHUH, for he gives hodu; and he that eats not, before YHUH he eats not and neither gives YHUH hodu.

7 For no Yisraelite man lives for himself and no Yisraelite man dies for himself.

8 For whether we live, we live for YHUH; and whether we die, we die for YHUH: whether we live, or whether we die, we belong to and for YHUH.

9 For this purpose Moshiach both died and rose and was revived, so that He might be The Master YHUH both of the dead and the living.

10 But why do you judge your Yisraelite brother? Or, why do you despise your Yisraelite brother over these secondary issues? For we shall all stand before the bema seat of our Moshiach.

11 For it is written, As I live, says The Master YHUH, every knee shall bow to Me and every tongue shall confess to The Master YHUH.

12 So then each one of us shall give an account of himself to YHUH.

13 Let us not therefore judge one another anymore: but rather be mindful of this that no man put any unnecessary stumbling-block, or an occasion to fall before his Yisraelite brother’s derech.

14 I know and am persuaded by the Savior YAHUSHA-YHUH, that there is nothing unclean of itself: but to him that esteems anything to be unclean, to him it is unclean.

15 But if your Yisraelite brother is grieved with your food choice, now you are no longer walking in ahava. Do not destroy him with your food choices, for whom Moshiach died.

16 Let not then your tov be evil spoken of:

17 For the malchut of YHUH is not food and drink; but tzedakah and shalom and simcha in The Ruach Hakodesh.

18 For he who in these choices serves Moshiach is acceptable to YHUH and approved of men.

19 Let us therefore follow after the things that make for shalom and things with which we may edify one another.

20 For food choices will not destroy the work of YHUH. All things indeed are pure; but it is evil for that man who eats so as to cause stumbling.

21 It is tov neither to eat meat, nor to drink wine, or anything by which your Yisraelite brother stumbles, or is offended, or is made weak.

22 Have you a certain food emunah? Keep it to yourself before YHUH.  Favored is he that condemns not himself in that thing which he allows.

23 And he that doubts and eats violates his own emunah because he eats not with emunah: for whatever is not of emunah is sin.

15 We then that are strong ought to bear the weaknesses of the weak and not to please ourselves.

2 Let every one of us please his neighbor for his tov and edification.

3 For even Moshiach pleased not Himself; but, as it is written, The reproaches of them that reproached You fell on Me.

4 For all things that were written in the Tanach were written for our learning, that we through the patience and comfort of the Keetvay HaKadosh might have tikvah.

5 Now the Ahloha of patience and comfort, grant you the ability to regard one another with equal worth according to Moshiach YAHUSHA-YHUH:

6 That you may with one mind and one mouth esteem YHUH, even The Abba of our Savior YAHUSHA-YHUH Ha Moshiach.

7 Therefore be friendly and bear one another’s burdens, as Moshiach also brought us close to the tifereth of YHUH.

8 Now I say that YAHUSHA-YHUH Ha Moshiach was an Eved to Yisrael for the emet of YHUH, to confirm the promises made to our ahvot:

9 And that the goyim might all esteem YHUH for His rachamim; as it is written, For this cause I will confess You among the goyim and sing to Your Name.

10 And again He says, Gilah, you goyim, with His people.

11 And again, Hallel The Master YHUH, all you goyim; and laud Him, all you people.

12 And again, Yeshayahu says, There shall be a Root of Yishai and He that shall rise to reign over the goyim; in Him shall the goyim trust.

13 Now the Ahloha of tikvah fill you with all simcha and shalom in believing, that you may abound in your tikvah, through The Power of The Ruach Hakodesh.

14 And I myself also am persuaded of you, my Yisraelite brothers, that you also are full of much tov, filled with all da’at, able also to admonish one another.

15 Nevertheless, Yisraelite brothers, I have written more boldly partially to remind you because of the unmerited chen that is given to me by YHUH,

16 That I should be the eved of YAHUSHA-YHUH Ha Moshiach to the goyim, serving in The Besorah of YHUH, that the terumah of the goyim might be acceptable, being set apart by The Ruach Hakodesh.

17 I have therefore a cause for boasting through YAHUSHA-YHUH Ha Moshiach in those things that pertain to YHUH.

18 For I will not dare to speak of any of those things that Moshiach has not done through me, to make the goyim obedient, by word and demands,

19 Through mighty signs and wonders, by The Power of The Ruach of YHUH; so that from Yahrushalayim and all around Illurikon, I have fully proclaimed The Besorah of Moshiach.

20 Yes, so have I strived to proclaim The Besorah, not where Moshiach was already named, lest I should build upon another man’s foundation:

21 But as it is written, To whom He was not spoken of, they shall see: and they that have not heard shall understand.

22 For which cause also I have been much hindered from coming to you.

23 But now having no more a place in these parts and having a great desire these many years to come to you;

24 Whenever I take my journey into Sepharad, I will come to you: for I trust to see you in my journey and that you will escort me there, after I have more, or less fully enjoyed my visit with you.

25 But now I go to Yahrushalayim to serve the Yisraelite kidushim.

26 For it has pleased them of Makedonia and Achayah to give a terumah for the poor Yisraelite kidushim who are at Yahrushalayim.

27 It has pleased them truly; and their debtors they are. For if the goyim have been made partakers of their spiritual things, their duty is also to attend to them in material things.

28 When therefore I have performed this and have sealed for them this fruit, I will return through you into Sepharad.

29 And I am sure that, when I come to you, I shall come in the fullness of the brachot of The Besorah of Moshiach.

30 Now I beg you, Yisraelite brothers, for the Savior YAHUSHA-YHUH Ha Moshiach’s sake and for the ahava of The Ruach, that you strive together with me in your tefillot to YHUH for me;

31 That I may be delivered from them that do not believe in Messiah from Beit Yahudah; and that my terumah which I have for Yahrushalayim may be accepted by the Yisraelite kidushim;

32 That I may come to you with simcha by the will of YHUH and may be refreshed with you.

33 Now the Ahloha of shalom be with you all. Ahmein.

16 I commend to you Phoebe our Yisraelite sister, who is an eved of the kehilla that is at Cenchrea:

2 That you receive her in YHUH, as becomes Yisraelite kidushim and that you assist her in whatever business she has need of: for she has been a great help to many and to myself also.

3 Greet Priscilla and Aqulas my helpers in Moshiach YAHUSHA-YHUH:

4 Who have for my chayim laid down their own necks: for whom not only I give hodu, but also all the kehellot of the Yisraelite goyim.

5 Likewise greet the kehilla that is in their bayit. Greet my well beloved Epainetos, who is the bikkurim of Achayah to The Moshiach.

6 Greet Miryam, who worked very hard for us.

7 Greet Andronikos and Yunia, my relatives and my fellow prisoners, who are of note among the shlichim, who also were in Moshiach before me.

8 Greet Amplias my beloved in YHUH.

9 Greet Urbanos, our helper in The Moshiach and Stachus my beloved.

10 Greet Apelles approved in The Moshiach. Greet those who are of Aristobulos’ bayit.

11 Greet Herodion my relative. Greet them that are of the bayit of Narkissus, who are in YHUH.

12 Greet Truphanyah and Truphosa, who labor in YHUH. Greet the beloved Persis, who labored much in YHUH.

13 Greet Rufus chosen in YHUH and his eema and mine.

14 Greet Asugritos, Phlegon, Hermas, Patrobas, Hermes and the Yisraelite brothers, who are with them.

15 Greet Philologos and Yulia, Nereus and his sister and Olumpas and all the Yisraelite kidushim that are with them.

16 Greet one another with a kadosh kiss. The Yisraelite kehellot of The Moshiach greet you.

17 Now I beg you, Yisraelite brothers, mark those who cause divisions and stumbling contrary to the Torah that you have learned; and avoid them.

18 For they that are such serve not our Savior YAHUSHA-YHUH Ha Moshiach, but their own belly; and by tov words and convincing speeches deceive the levavot of the simple.

19 For your obedience is reported to all men. I am glad therefore on your behalf: but yet I would have you wise to that which is tov, but simple concerning evil.

20 And the Ahloha of shalom shall bruise s.a.tan under your feet shortly. The unmerited chen of our Savior YAHUSHA-YHUH Ha Moshiach be with you.

21 Timtheous my fellow worker and Lucius and Yason and Sosipater, my relatives, greet you.

22 I Tertius, who wrote this letter, greet you in YHUH.

23 Gaios my host and the whole kehilla, greets you. Erastos the treasurer of the city greets you and Quartus a Yisraelite brother.

24 The unmerited chen of our Savior YAHUSHA-YHUH Ha Moshiach be with you all.

25 Now to Him that is able to establish you according to my Besorah and the proclaiming of YAHUSHA-YHUH Ha Moshiach, according to the revelation of the sod, which was kept hidden since the olam hazeh began;

26 But now is made manifest, by the Keetvay HaKadosh of the neviim, according to the commandment of the everlasting Ahloha, made known to all goyim for the obedience of the emunah:

27 To YHUH the only wise One, be tifereth through YAHUSHA-YHUH Ha Moshiach le-olam-va-ed. Ahmein. X

ROMANS

• 1:5 The one true faith must bear, or deliver His Name to the nations. Any message not sealed in YAH’s Name is not the real message.

• 1:5 The faith is to all nations in whom the seed of Jacob is found. The word ethnos does not necessarily mean gentile pagans and cannot be limited to such. Paul was an apostle to the nations, not the pagans in the nations.

• 1:7 Correct Aramaic word.

• 1:14 Notice the contrast between Greeks and foreigners. The Greeks of that day were known to be Yisraelites, as stated in First Maccabees 12.

• 1:16 Arami Strong’s Hebrew # 761, using both the Greek and Aramaic versions. In either case, the Greeks were known to be Yisraelites and the Arameans were the actual ancestors of the patriarchs of Israel as recorded in Torah. The seven congregations in Asia Minor in Revelation in the area of modern Turkey were also known areas of northward Efraimite migration. Using both the Greek and Aramaic here, the message to the Yisraelite nations along with Judah becomes even more evident.

• 1:17 Faith for the Jew and the Greek/Aramean, thus the two-fold, two-house pronouncement.

• 1:19 Actually more accurately “the just shall live by His faith,” or have the faith of Messiah, not merely faith in Messiah.

• 1:20 Creation, or the witness of creation.

• 1:21 Creation testifies of YAH in the absence of human messengers, so mankind has no excuse.

• 1:21 Notice this cannot be speaking of pagans, since those being addressed once knew Him as YAH and Savior and became foolish and darkened. This again is another indication that Paul knew exactly who these people once were.

• 1:22 At one time they were not foolish.

• 1:25 The truth given to them in the past.

• 1:27 Geneva Bible.

• 2:6 Even believers will be held responsible for their actions after salvation.

• 2:7 Man can attain immortality by Messiah, but does not have it apart from Messiah.

• 2:9 This is a clear indication that both houses enter the Great Tribulation, as opposed to the nations flying to heaven in an unscriptural rapture.

• 2:10 See note on Romans 1:16.

• 2:13 Paul obviously taught Torah.

• 2:16 A hint, or remez to the men of Israel according to Ezekiel 34:31. 

• 2:23-24 This reference is dual in nature. It applies to the rebuke of the Jewish leaders who were hypocrites in their personal lives, despite being Torah keepers and circumcised. It was applied  to the House of Israel, or Efrayim in other contexts, stating that because of their conduct, YAH’s Name was desecrated among all the nations. Both leaders in Judah and followers in Ephraim were guilty of this sin. 

• 2:25 In this context it refers to the Jewish leaders, who were hypocrites teaching but not living Torah. He warns them that they have become like the akrobustia, that they think they are superior to. Clearly this akrobustia refers to Jewish teachers and leaders in Rome. However, usually the word for uncircumcision is akrobustia and usually refers to the House of the ten tribes of non Jewish Israel. In that context it means “tossed-away foreskins,” or those once Israel, previously confirmed by circumcision. Those who have now tossed it all away, including their obedience to Torah and their precious heritage to become mixed with and become one flesh with the nations. This term appears throughout the Renewed Covenant when speaking of returning Efrayim-Israel. The Jewish leaders were pastoring many of these returning sheep. If these were true pagans in Rome, the Greek word to be used would be the word aperitome, or the negation of the word peritome (Strong’s Greek # 4061) for circumcision. This unique term gives us great insight that these were the lost sheep of Israel, the akrobustia and not the aperitome, or true pagans, that had never been circumcised. This word was put into the inspiration of Scripture, to differentiate between the "tossed away foreskinned ones," as opposed to the never-circumcised pagans. Even Greek scholars are stumped by this unique and unusual term and cannot explain how and why it appears throughout Scripture. But with a proper two-house understanding, it makes perfect sense. Jewish leaders were in danger of joining the Ephraimite akrobustia, without a change of behavior. 

• 2:26 Akrobustia here is a reference to Efrayim-Israel, who tossed away their rights and their benefits of belonging to the circumcision, or to the people of historic Israel. The Jewish leaders had become akrobustia, like the very ones they look down on. They, like the House of Israel, need a full and total repentance from their akrobustia status. The rest of the chapter rebukes the Jewish leaders to return to YHUH just like Epharim must do.

• 2:26 If returning Efrayim guards Torah, won't YAH accept them back? If the Jewish leaders repent and guard Torah, won't YAH accept them back?

• 2:27 Execute and perform. Strong’s Greek #5055 teleo.

• 2:29 This does not mean that the real Jews are now the Christians. It means that a real Jew will have both the heart circumcision and the flesh circumcision and the akrobustia, or returning Efraimite will also have both. In this way all are equal in Israel having both the physical and spiritual circumcision in place. If either one is missing, then that person cannot be part of the true Israel of YAH , despite their boasting.

• 3:2 Aramaic Peshitta.

• 3:5 By Messiah.

• 3:8 Paul never taught, or allowed Torah-less living among his students and those who accused him of such things were liars, as there remain many of those same liars today.

• 3:8 A sober warning to all who insist that the Pauline epistles negate Torah for all believers.

• 3:19 Both Torah-keepers and those who don’t obey Torah are all guilty before YAH.

• 3:21 Faith in Messiah is spoken of in Torah. Yet eternal life needs to be received apart from Torah, by an open heart to His corporal reality.

• 3:22 No difference between both houses and pagans. All need Messiah and Torah and all receive Messiah apart from Torah, by an expression, or exercise of personal trust.

• 3:31 Will religion ever get this right? Faith in Messiah brings us back home and establishes Torah living.

• 4:1 Father of all Yisraelite nations.

• 4:3 He was saved by faith in the promise of physical multiplicity. If he is our father of faith, we must believe exactly what he believed. That Israel would become more than the sand of the sea and more than the dust of the earth and spread out to many nations.

• 4:10Some two-house critics use this single verse as some sort of alleged proof text, attempting to negate all other clear akrobustia references to Efrayim, by stating that Abraham was not an Efraimite. They claim that because YAH still called him akrobustia, then akrobustia cannot mean “tossed-away foreskins,” but simply means “never uncircumcised.” The problem with that is that through their ignorance, they forgot that as a descendant of Noah who knew right from wrong (i.e., Torah principles), paganism had set into the family – even into Abraham’s father Terah and all in his house. Therefore from YAH’s point of view, Abraham’s house had tossed away all the truth and set apartness of Noah and his son Shem and thereby the act, or brit of circumcision was tossed away by Abraham’s house, only to again be renewed with Abraham. YAH knowing that Abraham’s ancestors had become akrobustia, applies this term to Abraham before the renewal of the rite, as opposed to using the word aperitome, which would have meant that all of Abraham's ancestors were pagans and had no Torah knowledge.

• 4:12 He was the father through Isaac and Jacob of both houses. Of the Jews, by being the father of the circumcised and of the akrobustia Efraimites who are returning, by being himself a returnee ‑ a crossover ‑ or one who ev-ers as a returning Hebrew. In Hebrew, one who crosses over is called an Ivri. Ivri comes from the root word ev-er meaning “to cross over to truth from paganism.” So both before and after his circumcision, he still fathered one of the two houses of Israel, despite one being circumcised and the other akrobustia, since he at one time was both. YAH accepted him in both states, even as He accepts both houses in their wanderings and their unfaithfulness, in their return through Messiah.

• 4:16 Judah in first-century terms.

• 4:16 Efrayim-Israel who shares the patriarchs with Jewish-Israel. This applies physically as well as spiritually.

• 4:18 All of these chosen nations were to come through Jacob. Ishmael and Esau were never promised to birth nations but only a single great nation.

• 4:21 Fill the world with his seed through Jacob.

• 5:7 Aramaic Peshitta.

• 5:8 Note: Before we were circumcised as an act of obedience.

• 5:10 Both houses were restored even while in sin and of course we as individuals as well.

• 5:10 We are justified and redeemed by His blood, but we are saved by His life.

• 6:6 Old nature and inclination toward evil called the yetzer harah.

• 6:14 Not the Torah itself, but the “law of sin”, which enslaved us, spoken of further in chapter

• 7:23, 25 and elsewhere.

• 7:2 Not the entire Torah but only that aspect of the Torah.

• 7:4 The death is not to the Torah, but to the particular ordinance of a man and his wife. Since Israel was the adulterous collective bride, YAH couldn’t take her back unless the husband died and unless she was cleansed and forgiven, which is what happened when Messiah died. Israel was free from the marriage brit and YAH in His love took her back after death, fulfilling both the law of an adulterous woman and the law of jealousy.

• 7:5 The flesh sought loopholes to avoid Torah and thus led to sin. The flesh and the Torah are a deadly combination, whereas the Torah and The Messiah, bring life.

• 7:9 Adam and Eve had only one command.

• 7:9 All humanity.

• 7:13 It comes down to this. The Torah and the flesh are a deadly combination, for the flesh seeks violation and loopholes. The Spirit and Messiah in us seeks obedience not loopholes and as such the Torah appeals to the flesh until that flesh is destroyed by Messiah and thus Torah can become helpful and a blessing again. So YAH’s challenge was removing us from our fallen condition – not removing the Torah from fallen man.

• 7:16 Therefore the sin nature needs to be impaled – not the set apart Torah itself.

• 7:23 The battle is between the Torah in his heart and mind, versus the law of sin and death in his flesh. The battle is between these two factors, not between law and unmerited favor, since walking in Torah is a life full of unmerited favor and walking in unmerited favor is a life full of laws.

• 7:24 He cries out for deliverance from the wretched body, not the “wretched Torah” as some have tried to teach.

• 8:1 Peshitta-Even the human flesh, must and can be controlled by the all powerful Set-Apart Spirit.

• 8:2 Contrast between true versus evil torah of sin.

• 8:3 Peshitta-Messiah came in His own flesh, as our whole wheat unleavened lechem, without any human dust element in that flesh. We cover our sinful Adamic condemned flesh, with His flesh, until the resurrection of the just, when we receive our new whole wheat unleavened immortal bodies.

• 8:4 Walking in the Spirit will cause all believers to obey Torah.

• 8:7 The carnal mind is the mind of the flesh.

• 8:8 Because people in the flesh cannot be in obedience to Torah, unlike those in the Spirit.

• 8:9 He is none of His and cannot follow Torah.

• 8:15 Every human needs adoption into YAH’s family including Judah and as such we become the Israel of YAH , crying to The Father through Messiah and even our speech and lifestyle resemble that of the Hebrew speaker. Notice what doesn’t come out from our mouth is false Greek, or Latin titles and substitutes when being led by the Spirit.

• 8:22 Geneva Bible.

• 8:28 The chosen people in every sense of the phrase.

• 8:28 Geneva Bible.

• 8:29 YAH’s plan for all Israel is to be one people, all being brothers, unlike the nations whose tier and caste systems are sad and infamous.

• 8:34 Meaning how can He condemn us, when He’s busy helping and praying for us.

• 8:36 A quote from Elijah about Israel’s leaders being killed. This is further evidence that those being persecuted for Messiah in Paul's day were from the same nation as the ones being slaughtered in Elijah’s day.

• 9:3 Jewish-Israel, or House of Judah.

• 9:6 One of the most misquoted and misunderstood verses used even by haters of Jewish-Israel. It simply means that some Jews did not receive the living Word, but there are other parts of Israel that have, where the word has taken hold such as in non-Jewish, or Efrayim-Israel. Moreover, being born as biological Israel, is just step one in a two-step process that must be followed up by the new birth. So the expression “not all Israel are Israel,” applies to anyone who may be biological Israel, but has not been regenerated by the Spirit.

• 9:7 First, Jewish-Israel in order to be Israel must become like Isaac. Isaac was a regenerated individual in brit relationship with YAH , the chosen offspring of Abraham. We see this confirmed in Galatians 4:28. So then Israel as a nation cannot be divided along the lines of spiritual, or physical Israel, since unless one can claim both physical birth and spiritual rebirth, one may be a biological Yisraelite like those in Judah and yet not be regenerated like Isaac was.

• 9:7 Take note: Being a descendant of Abraham does not mean someone is a physical Yisraelite. Rather physical Yisraelite descent must be found to be through Isaac and Jacob. Moreover, the Ishmaelites cannot be biological Israel, though the door is open for them to join and dwell with Israel, at which point after being born again they are to be considered Israel both physically and spiritually.

• 9:8 As stated, the Israel of YAH is both physical and spiritual Israel. If one is merely physical Israel, they cannot be like Isaac, a spiritual child of promise. This applies equally to both houses.

• 9:12 Israel called to be the head and not the tail.

• 9:17 When YAH calls His Israel, it is a display of choice not human will and moreover it is for the purpose of representing all that He is, including His Name YAH.

• 9:21 Note that the lump is the same, from which both Jews and non-Jews come. That is the lump of the seed of Jacob filling all nations.

• 9:22 The vessels of wrath were Efrayim-Israel, with whom YAH has shown extraordinary patience.

• 9:23 Both Judah and Efrayim.

• 9:24 Both houses have a redeemed remnant prepared to be vessels of esteem.

• 9:25 Paul makes a direct reference to the non-Jewish believers coming to Messiah being the very northern exiles spoken about by Hosea in chapter one. Hosea was never sent to nations. As such, Paul continues to unravel the mystery of the identity of those responding from “the nations.” Note also the contextual connection between “the nations” being favored in verse 24 and the fact that Hosea spoke of these exact same people in verse 25, thus establishing a direct connection between the latter-day “nations,” and the Efraimites of Hosea chapter 1 verses 8-9 and chapter 2 verse 23.

• 9:26 From Hosea 1:10, this is still speaking of “the nations,” those who were the former Lo-Ami, not My people, the exact same people who will supernaturally appear in the end times as the “children of the living Eloha.” Again the key connection is the word “them.” “Them” refers to the 10 tribes of the north and the word “they” (the same people) refers to their end-time restoration as YAH’s acceptable children from non Jewish-Israel.

• 9:27 Isaiah 1:9: From all the billions of Yisraelites, Isaiah sees that only a remnant from each house will be saved and come to eternal life as Messiah takes those two remnant peoples and makes them one in His hand. In this understanding, Isaiah is greatly distressed, as are many quickened Yisraelites today, who can't understand why their families won't receive Messiah and live a Yisraelite lifestyle.

• 9:28 The restoration and awakening of both houses will be a complete finished work by Messiah's redemption. Yet more than that, it will only be in operation for a limited time from 1996 CE until Messiah’s return and the final ingathering of the nation.

• 9:31 In context, a clear reference to Jewish-Israel.

• 9:33 Many in Jewish and non-Jewish-Israel stumbled over Messiah as found in Isaiah 8:14.

• 10:1 For all Israel, but the upcoming verses deal with Jewish-Israel in context.

• 10:3 Manmade traditions that point men away from Messiah.

• 10:5 One of the weightier matters is faith in Messiah. If, Jewish-Israel is going to live by Torah, they also should accept the aspect of the Torah that will lead them to a right standing with YAH.

• 10:8 Deuteronomy 30:12-14: Paul is actually saying that the word that “we preach” is what the Torah aimed at, which is to take the same word given for all times to Israel and by faith in Messiah, place it in the hearts and mouths of regathered Israel. This is a direct statement showing that Paul is merely preaching the internalization of Torah, rather than its abrogation.

• 10:9 Saved from mishpat, death, Lake of Fire, the grave, sin, bondage and slavery and being in discipleship to s.a.tan. Israel must never ridicule the concept of personal salvation as many have done, wrongly thinking it to be a non-Hebraic concept.

• 10:13 Make your past calling and election sure and secure, by calling on YAH and not on any other substituted and abominable titles.

• 10:19 Moses in Deuteronomy 32:21 spoke of a part of Israel that would become a foolish Lo-Ami and that would wind up provoking the rest of the nation to jealousy. Of course that speaks of Efrayim provoking Judah.

• 10:20 Isaiah 65:1 is a reference to Efrayim of the nations seeking YAH , as opposed to Jewish-Israel, that in part believes that loving the true Messiah is not a critical part of Torah zeal.

• 10:21 Jewish-Israel.

• 11:1 Speaking of Jewish-Israel, not being forsaken despite problems with unbelief.

• 11:5 Both houses have a faithful remnant. Out of the billions of Yisraelites that He used to fulfill brit, YAH deals with His remnant today, even as He did in the days of Efrayim’s apostasy.

• 11:7 Deals with Jewish-Israel, who did not attain right standing, as opposed to Efrayim-Israel who did, though not even seeking it at all.

• 11:10 Jewish-Israel.

• 11:12 Efrayim gets it while Judah is blinded. But in the end times both houses start seeing clearly.

• 11:14 From Judah.

• 11:15 If Judah’s blindness brought life to Efrayim, how much more will Judah's regeneration bring greater life in the kingdom?

• 11:16 The olive tree parable speaks of Israel and Judah not Judah alone. Here the first-fruits are the patriarchs Abraham, Isaac and Jacob. The lump represents the immediate descendents of those patriarchs, the Root is Messiah and the branches are both houses. According to Jeremiah 11:16-17, the branches are Judah and Efrayim, with the cultivated ones being Judah and the wild ones being Efrayim, but both being Israel. When the cultivated branch does not believe, he is cut off. When the wild one does not believe, he is cut off. The issue then is not who is the olive tree, since it is clearly both houses of Israel mentioned by name in Jeremiah 11:16-17 and Zechariah chapter 4: The issue is which of the branches have faith in the Root, or The Messiah. That will determine whether that branch abides, or is removed. Understanding the composition of the olive tree parable is a key to Israel's return and your understanding of the two houses.

• 11:17 Efrayim-Israel.

• 11:18 Messiah bears all Yisraelites and decides who is in and who is out.

• 11:19 Jewish-Israel.

• 11:19 Replacement Theology is still around today, believing that in order for non-Jews to return, or come in to the Olive tree, Jews have to have their place taken from them as Israel.

• 11:23 All are Israel. Whether you abide with and as Israel depends on your faith in Messiah and your lifestyle to walk as He walked and not as pagans walk.

• 11:25 If we let Scripture interpret Scripture, then Isaiah 8:14 speaks of both houses as being blind. Judah is blind as to who is their Messiah. Efrayim is blind as to who they are as the other house of Israel and to the relevancy of Torah in their lives, seeing it through a dark glass as a strange Jewish thing, rather than as their own marriage certificate and heritage. Traditionally these verses have been taught to mean that some Jews see and believe and some just don’t. That meaning is seen as fallacious, when one understands that the olive tree is not strictly Jewish and that both houses are said to be blind, which is why the terminology “partial blindness” is used to indicate that all twelve tribes are blind in differing areas.

• 11:25 The only other time this term is used in Scripture is in Genesis 48:19. Jacob laid his hands on Efrayim his grandson and said that his seed would literally become the “fullness of the nations,” or the melo-hagoyim. The mystery of the olive tree is not that some day nations will be part of Israel. That was never a mystery as all of the First Covenant spoke of the nations seeing the light of YAH and Torah. The mystery of the olive tree is the identity of those who are not Jewish coming out of the nations into Messiah. So this partial blindness on both houses according to Paul will come to an end only when the “fullness of the nations” comes in. The Hebraic idiom is a reference to the seed of the ten tribes collectively known as Efrayim-Israel. When the remnant of all ten tribes comes in, then Israel's blinders will be lifted and the kingdom will begin.

• 11:26 For more details, also see notes on Genesis 48:19.

• 11:26 All 12 tribes, not every Yisraelite.

• 11:26 When the melo-hagoyim/ fullness of the nations comes in.

• 11:28 Speaking of YAH’s special love for Jewish-Israel, for the sake of the covenants by YAH with the patriarchs.

• 11:29 To both houses.

• 12:3 Judah and Efrayim must see each other as equal heirs of salvation, with neither house thinking that one is more important, or more special before YAH.

• 12:20 A Hebraic idiomatic expression meaning: “you’ll blow his mind with love.”

• 12:21 YAH is saying in essence “be Israel,” by returning good for evil. That spiritual fruit is a manifestation of the true and completed Yisraelite.

• 13:8 Not that we don’t have to do the commands, but rather that a Torah-keeper’s attitude should manifest as love, submission and forgiveness.

• 13:9 It is briefly understood as love, but it is a descriptive summation, not a release from obeying all of Torah.

• 13:13 Geneva Bible.

• 13:14 The actual armor of YAH , as described in Ephesians 6. See notes in and on Ephesians 6.

• 14:1 Geneva Bible.

• 14:5 The word “eat” is used six times in these verses. The issue obviously is food. Some eat meat, some don’t and the same goes for vegetables. Some eat meat on Thursday some eat meat only on Monday. Some fast every morning, some fast only one morning a week. We are not to make issues out of things that YAH says are gray areas, such as what days we fast, or eat certain clean foods. In a case of a gray area, do not criticize a new brother, or a weak brother, in the ways of Israel. This applies only to gray areas that remain unaddressed by detail in Scripture. Therefore verse 5 does not talk about Shabbat at all, or “pick your own Shabbat,” or your own favorite day for your own worship, simply because first the topic is eating habits and secondly because Shabbat is not a gray area. The Spirit would never tell mankind to pick their own day in direct violation of His Word.

• 14:14 Again gray area issues that are not black, or white cannot be judged to be clean, or unclean, while Shabbat-breaking and eating pig certainly can be.

• 14:15 As can be seen, the entire chapter does not depart from this theme and again has nothing on earth to do with Shabbat, or making up your own holidays.

• 14:17 Man’s choices don’t matter. It is what the Spirit says about our food and drink choices, which we receive with joy.

• 14:20 Both meat and vegetables as outlined by Torah.

• 14:22 Meaning when alone, in your food choices and such, don’t do anything against the Torah, lest you wind up condemning yourself with your own unclean behavior.

• 14:23 Meaning we better get our Yisraelite values from a full trust in Torah and the faith of Messiah and not man, or man’s emotions, or dogmas.

• 15:8 Note again that those who received the First Covenant were our physical and spiritual fathers.

• 15:10 Here YAH’s will is outlined. All nations are to join and rejoice with His people Israel, not try and have Yisraelites mix and assimilate with the nations, or gentile expressions of faith.

• 15:11 All nations are to serve YAH and not their own mighty ones. The “nations” here are Efrayim and the “people” are Judah.

• 15:24 Spain and Rome were both areas of known prophetic Yisraelite migration as found in Obadiah 1:20. Paul always was out in the nations, looking for the lost sheep of the house of Israel.

• 15:27 Both houses should take good care of each other.

• 16:7 Junia was a female apostle in Israel apparently physically related to Paul.

• 16:26 All Yisraelite nations, or all nations that house Yisraelites.

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