THE
LETTER
OF
PAUL, THE DELEGATE,
TO THE
ROMANS.
[WRITTEN FROM CORINTH, AND SENT TO ROME, A. D. 57.]
Chapter 1
I.—PAUL (Latin:Paulos; little), a slave of Yeshua The Anointed, a called Delegate, set apart for The Good News of God, (which he formerly announced by his forthtellers, in the Sacred Writings,) concerning his Son, Yeshua The Anointed our Lord; descended from David as to his flesh, and appointed the Son of God, with power, as to his spiritual nature, after his resurrection from the dead: by whom we have received favor, and the commission as delegates for the obedience of faith among all nations, for his name’s sake; among whom are you, also, called of Yeshua The Anointed: to all who are in Rome, beloved of God, called holy (set apart) ones; favor be to you, and peace from God our Father, and the Lord Yeshua The Anointed.
8.–First of all, I thank my God, through the Lord Yeshua The Anointed, for you all, that your faith is proclaimed in all the world. For God is my witness, whom I serve sincerely in The Good News of his Son, that continually I make mention of you; always in my prayers requesting that, by some means, now at length, I may have a successful journey, (God willing,) to come to you. For I greatly desire to see you, that I may impart to you some spiritual gift, that you may be established; and that I may be comforted, together with you, through the mutual faith both of you and me.
13.–Now, brethren, I would not have you be ignorant, that I often proposed to come to you, though I have been hindered; that I might have some fruit among you also, even as among the other Gentiles. I am a debtor, both to the Greeks and to the barbarians (non-Greek speaker); both to the wise and to the unwise.–Therefore, I am willing, according to my ability, to declare the good news, even to you who are in Rome. For I am not ashamed of The Good News; because it is the power of God for salvation, to everyone who believes; to the Jew first, and also to the Greek. For in it the righteousness of God by faith is revealed, by faith to faith; as it is written, “Now the just by faith, shall live.”
18.–For, the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, who suppress the truth by unrighteousness. Because that which may be known of God is made clear among them, for God has made it clear to them: (for his invisible attributes, even his eternal power and divinity, since the creation of the world, are very evident; being known by his works:) so that they are without excuse. Because, though they knew God, they did not glorify him as God, nor gave him thanks; but became foolish by their own reasonings, and their inconsiderate heart was darkened. Professing to be wise men, they became fools: for they changed the glory of the immortal God into the likeness of an image of mortal man, of fowls, of four-footed beasts, and of reptiles. Therefore God, through the lusts of their own hearts, delivered them over to uncleanness, to dishonor their own bodies among themselves. Who changed the truth concerning God into a lie, and worshipped and served the creature, rather than the Creator, who is forever blessed. Amen.
26.–For this cause, God delivered them over to shameful passions; for even their females changed the natural function into what is against nature. In like manner, also, the males, leaving the natural function of the female, burned in their lust towards one another, males with males, working shameful deeds, and receiving in themselves the payment of their error which was due. And as they did not choose to acknowledge God, God delivered them over to a worthless mind, to work those things, which are not suitable; being filled with all injustice, fornication, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, bad habits, whisperers, defamers, haters of God, insolent (Gk:hubristes = insulter), proud, boastful, inventors of evil, disobedient to parents, unintelligent, covenant breakers, hard hearted towards kindred, and unmerciful. Although they know the ordinance of God, (that they who practice such things are worthy of death,) not only do these things, but even commend those who practice them.
Chapter 2
II.–Therefore, you are without excuse, O man! Whoever you are who condemn: for in condemning another, you pass sentence on yourself; because you, who condemn, practice the same things. Besides, we know that the sentence of God is according to truth, upon those who commit such things. And do you think this, O man, who condemn those who practice such things, and yet do the same, that you shall escape the sentence of God? Or do you despise the riches of his goodness, and forbearance, and patience; not acknowledging that the goodness of God invites you to reformation? But, according to your stubbornness and unrepentant heart, you treasure up to yourself wrath, against a day of wrath and revelation of the righteous judgment of God; who will render to everyone according to his deeds: eternal life, to those who, by patient enduring in well-doing, seek glory, honor, and immortality: but anger and wrath, to those who are contentious, and who do not obey the truth, but obey unrighteousness. Affliction and great distress shall come on every soul of man who works evil; first to the Jew, and also to the Greek. But glory, honor, and peace, to everyone who works good; first to the Jew, and also to the Greek.
11 For there is no partiality with God. As many, therefore, as have sinned without law, shall also perish without law; and as many as have sinned under law, shall be condemned by law: for it is not those who hear the law, that are just before God; but those who obey the law, that shall be justified, in the day when God will judge the hidden things of men by Yeshua The Anointed, according to my Good News. When, therefore, the Gentiles, who do not have a law, do by nature the things of the law, these persons, though they do not have a law, are a law to themselves: who show plainly the work of the law, written on their hearts; their conscience bearing witness, and also their thoughts, when they accuse or excuse each other.
17.–If, now, you are called a Jew, and rely upon the law, and boast in God, and know his will, and approve the things that are excellent, being instructed by the law; and boast that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of babes, having the representation of knowledge and of truth in the law: you, then, who teach another; do you not teach yourself? You who proclaim, Do not steal; do you steal? You who command, Do not commit adultery; do you commit adultery? You who abhor idols; do you rob temples? You who boast in the law; by the breaking of the law, do you dishonor God? For it is written, “The name of God is evil spoken of among the Gentiles (or nations), through you.” Now circumcision profits, if you practice law; but if you are a transgressor of law, your circumcision has become uncircumcision. And if he of uncircumcision keeps the precepts of the law, will not his uncircumcision be counted for circumcision? And will not he of uncircumcision which by nature fulfils the law, condemn you, a transgressor of law, though you are in possession of the scriptures and circumcision? For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh: but he is a Jew, who is one inwardly; and in circumcision is of the heart in the spirit not in the letter; and his praise is not from men, but from God.
Chapter 3
III.—What then is the advantage of the Jew? or what profit is there of circumcision? 2.–Great, in every respect: chiefly, because they were entrusted with the Oracles of God. 3.—What then, if some did not believe,–will not their unbelief destroy the faithfulness of God? 4.–May it never be. But let God be true, and every man a liar; as it is written, “That you may be justified in your words, and may overcome in you judging.” 5.–But if our unrighteousness displays the justice of God, what shall we say? Is not God unjust, who inflicts vengeance? (I speak after the manner of men.) 6.–May it never be: otherwise, how shall God judge the world? 7.–Still, if the truth of God has, through my lie, greatly abounded his glory, why am I also yet condemned as a sinner? And why not say Let us do evil that good may come, as we are slanderously reported to say, and as some claim that we teach,–whose condemnation is just.
9.–What then? Are we better than they? Not at all. For we have proved before both Jews and Gentiles are all under sin. As it is written, “Certainly there is none righteous; no, not one. There is none that understands; there is none that seeks after God. They have all gone out of the way: together they have become useless. There is none that does good; there is not so much as one. Their throat is an open grave: with their tongues they have kept deceiving; the poison of asps is under their lips: their mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery lurk in their paths; but the path of peace they have not known. There is no fear of God before their eyes.” Now we know, that whatever things the law says, it says to those who are under the law: that every mouth may be stopped, and that all the world may be under sentence before God. Therefore, by works of law no flesh shall be justified in his sight; because through law is the knowledge of sin.
21.–But now, a righteousness which is of God apart from law, is made clear, attested by the law and the forthtellers: even a righteousness which is of God, through faith in Yeshua The Anointed, for all those who believe; for there is no difference. For all, having sinned and come short of the glory of God, being justified freely by his favor, through the redemption which is by The Anointed Yeshua: whom God has set forth a propitiatory sacrifice through faith in his blood. For this is a demonstration of his own justice in passing by the sins which were committed previously , through the forbearance of God: for a demonstration, also, of his justice in the present time, in order that he may be just, and the justifier the one who is of the faith of Yeshua.
27 Where, then, is boasting? It is excluded. By what law? of works? No: but by the law of faith. We conclude, then, that by faith a man is justified without works of law. Is He the God of the Jews only, and not of the Gentiles also? Seeing there is one God, He will justify the circumcision by faith, and the uncircumcision through faith. Do we, then, make law useless through the faith? May it never be: but we establish law.
Chapter 4
IV.–What do we then say Abraham our forefather has found according to the flesh? For if Abraham were justified by works, he might boast; but not before God. For what does the scripture say? “And Abraham believed God, and it was counted to him for righteousness.” Now to him who works, the reward is not counted as a favor, but as a debt. But to him who does not work, but believes in him who justifies the ungodly, his faith is counted for righteousness.
6 In like manner, also, David describes the blessedness of the man to whom God counts righteousness without works: saying, “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not take into account.” Does this blessedness come, then, on the circumcision only, or on the uncircumcision also? For we affirm, that faith was counted to Abraham for righteousness. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the mark of circumcision as a seal of the righteousness of the faith, which he had while uncircumcised; that he might be the father of all uncircumcised believers, that righteousness might be counted to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the footsteps of the faith of our father Abraham which he had while in uncircumcised.
13.–For the promise to Abraham, that he should be the heir of a world, was not to him, or to his seed, through law; but through a righteousness of faith. For if those who are of law are heirs; faith is rendered empty, and the promise is made useless. Further, the law brings about wrath: but where there is no law there is no transgression. For this reason, it is through faith, that it might be by favor, that the promise might be sure to all the seed: not to that only which is of the law; but to that also which is of the faith of Abraham, who is the father of us all: (as it is written, “Certainly a father of many nations have I appointed you,”) in the presence of him whom he believed, even God, who makes alive the dead, and calls things which do not exist as existing. who against hope, believed with hope, that he should be a father of many nations, according to what was spoken, “So shall your seed be.”
19.–Without being weak in faith, he considered his own body now good as dead, being about a hundred years old; and the deadness of Sarah’s womb. He did not waver in unbelief from the promises of God, but was strong in faith, giving glory to God. And was fully persuaded, that what was promised, God was able to perform. Therefore, it was counted to him for righteousness. Now it was not written for his sake only, that it was so counted to him; but for our sakes also, to whom it will be counted, even to those who believe in him who raised up Yeshua our Lord from the dead; who was delivered for our offenses, and was raised again for our justification.
Chapter 5
V. Therefore, being justified by faith, we have peace with God, through our Lord Yeshua The Anointed–through whom we stand, and rejoice in the hope of the glory of God: and not only so, but we rejoice even in affliction; knowing that afflictions produce patient enduring; and, patient enduring proven character; and proven character, hope. And this hope does not bring disgrace: because the love of God is poured out in our hearts by the Holy Spirit, that is given us. Yet when we were weak, at the appointed time The Anointed died for the ungodly. Now scarcely for a just man will one die, though for a good man one would, perhaps, even dare to die. But God demonstrates his love to us; because while we were yet sinners, The Anointed died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, being enemies, we were reconciled to God through the death of his Son; much more, being reconciled, we shall be saved by his life. And not only this, but we rejoice in God, through our Lord Yeshua The Anointed, through whom we have now received reconciliation.
12.–Therefore, as sin entered into the world by one man and by sin death: and so death came upon all men for all sinned. (For sin was in the world until the law: but sin is not imputed, when there is no law. Yet death reigned from Adam to Moses, even over those who had not sinned, in the resemblance of Adam’s transgression, who is a foreshadowing of him that was to come. But the free gift is not like the transgression: for if by the transgression of the one the many died; much more the favor of God, and the gift by favor, which is of the one man, Yeshua The Anointed, has abounded to the many.
16 The gift is not like that which came by the one who sinned: for the sentence from one transgression was condemnation; but the free gift is from many transgressions to justification. For if by the one transgression , death reigned through the one; much more shall they, who receive the abundance of favor, and of the gift of righteousness, reign in life, by the one–Yeshua The Anointed.)
18 Now, therefore, as through one offense, the sentence of condemnation came upon all men : so, also, by one act of obedience, the sentence of justification of life came upon all men. For if through the disobedience of one man, the many were declared to be sinners; so by the obedience of the one, the many shall be declared to be righteous. Moreover, law came in, that transgression might abound; but where sin abounded, favor superabounded–that as sin reigned by death, so, also favor might reign by righteousness to eternal life, through Yeshua The Anointed our Lord.
Chapter 6
VI.–What then shall we say then? Shall we continue in sin, that favor may abound? May it never be. How shall we, who have died to sin, continue to live in it? Do you not know, that as many as have been immersed into Yeshua The Anointed, have been immersed into his death? We have been buried, then, together with him by immersion into death: that as The Anointed was raised from the dead by the glory of the Father; so we also shall walk in newness of life. For if we have been planted together in the likeness of his death; we shall then, also, certainly be in the likeness of his resurrection.
6 Knowing this, that our old man has been crucified with him, that the body of sin might be destroyed, that we should not any longer serve sin: for he that has died is released from sin. Moreover, if we have died with The Anointed, we believe that we shall also live with him. Knowing that The Anointed, having been raised from the dead, does not die again; death has no longer dominion over him: for he that has died, has died for sin once: but that he lives, he lives for God.
11 So consider yourselves also dead, to sin; but alive to God, by Yeshua The Anointed. 12 Do not let sin, therefore, reign in your mortal body, by obeying it. Neither present your body parts as instruments of unrighteousness, to sin; but present yourselves to God, as alive from the dead; and your body parts as instruments of righteousness, to God.
14.–Besides, sin shall not have dominion over you: for you are not under law, but under favor. What then do we say? Shall we sin, because we are not under law; but under favor? May it never be.
Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God, that though you were the slaves of sin; yet you have obeyed from your heart that model of teaching which you have been given. And being made free from sin, you have become the slaves of righteousness.
19 (I speak after the manner of men, because of the weakness of your flesh.) Therefore, as you have presented your body parts as slaves to uncleanness, and to lawlessness, resulting in further lawlessness; so now present your body parts, as slaves to righteousness, resulting in holiness.
20 For when you were slaves of sin, you were free from righteousness. And what fruit had you then, from those things of which you are now ashamed? for the reward of these things is death. But now, being set free from sin, and having become slaves of God, you have your fruit of holiness: and the end, is everlasting life. For the wages of sin is death: but the gracious gift of God is everlasting life, by Yeshua The Anointed our Lord.
Chapter 7
VII.–Do you know, brethren, (for I speak to those who know law,) that the law has dominion over a man as long as he lives? For the woman who has a husband is bound, by law, to her husband as long as he lives; but if the husband dies, she is released from the law of her husband. If, then, while her husband lives, she becomes another man’s, she shall be called an adulteress: but if her husband dies, she is free from that law; so that she is not an adulteress, although she becomes another man’s. So, my brethren, you also have become dead to the law, by the body of The Anointed, that you may be become another’s, who rose from the dead, that we may bring forth fruit to God. For when we were in the flesh, our passions which were through the law, worked effectually in our body parts, to bring forth fruit to death. But now, having died with The Anointed, we are released from the law, by which we were held in bondage; so that we may serve God in the newness of spirit, and not in the oldness of the letter.
7.–What shall we say, then? Is the law sin? May it never be. I would not have come to know sin except by the law. For I would not have even known about coveting, unless the law had said, “You shall not covet.” But sin, taking occasion by the commandment, worked in me all manner of coveting: for without the law sin is dead. For I was alive apart from the law: but when the commandment came, sin revived, and I died. Yes, the commandment which was for life proved to be death for me. For sin, taking occasion by the commandment, deceived me, and by it killed me. Therefore, the law is holy, and the commandment is holy, just, and good.
13.–Has, then, that which is good become death for me? May it never be. Rather it was sin, in order that it might be shown to be sin that produced my death through that which is good, so that through the commandment, sin might be sinful beyond measure.
Besides, we know that the law is spiritual: but I am fleshly, sold under bondage to sin. 15 For that which I do, I do not approve; since it is not what I desire that I do: but I do that which I hate. If I do that which I do not desire, I consent to the law that it is good. But now it is no longer I myself who does this; but sin which dwells in me. For I know that in me, that is, in my flesh, there dwells no good thing: for to desire to do what is good, is easy for me; but I find it difficult to do.
19 For I do not do the good that I desire,: but I practice the evil which I do not desire. But if I am doing the very thing I do not desire, I am no longer the one doing it, but sin which dwells in me.
21 So I find this law with me: when I would do good, evil is present. For I delight in the law of God, in the inner man: but I perceive another law, in my body parts, warring against the law of my mind, and making me a captive to the law of sin, which is in my body parts.
24 Wretched man that I am! who shall deliver me from this body of death? I thank God, through Yeshua The Anointed our Lord! So, then, I myself serve with my mind the law of God; but, with the flesh, the law of sin.
Chapter 8
VIII.—Therefore there is now no condemnation to those who are in The Anointed Yeshua. For the Law of the Spirit of Life by The Anointed Yeshua, has freed me from the law of sin, and of death. For what the law could not accomplish, because it was weak through the flesh; God sending his own Son, in the likeness of sinful flesh. He condemned sin in the flesh so that the righteousness of the law might be fulfilled by us, who walk not according to the flesh, but according to the Spirit. Now, those who live according to the flesh, set their minds on the things of the flesh; and those who live according to the Spirit, the things of the Spirit. But the mind set on the flesh is death; and the mind set on the Spirit is life and peace: because the mind of the flesh, is hostile against God: for it is not subject to the law of God; nor can it be. Those, then, who are in the flesh, cannot please God.
9 Now, you are not in the flesh, but in the Spirit; because the Spirit of God dwells in you. But, if anyone does not have the Spirit of The Anointed, he is none of his. And if The Anointed is in you, though the body is dead because of sin; the spirit is life because of righteousness. For if the Spirit of him, who raised up Yeshua from the dead, dwells in you; he who raised up The Anointed from the dead, will make even your mortal bodies alive, through his Spirit, who dwells in you.
12 Well, then, brethren, we are not indebted to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die; but if, through the Spirit you are putting to death the deeds of the body, you shall live. Because, as many as are led by the Spirit of God, these are the sons of God. For you have not received the spirit of bondage, again, to fear; but you have received the spirit of adoption, by which we cry, Abba (Aramaic paternal term of endearment), Father. The Spirit itself bears witness, together with our spirit, that we are children of God. And if children, then heirs; heirs, of God, and joint heirs with The Anointed; if, we suffer with him, that with him also we may be glorified.
18.–However, I do not consider the sufferings of the present time, as worthy of comparison with the glory, which is hereafter to be revealed in us. For the persistent expectation of the creation, is waiting for the revelation of the sons of God. For the creation was subjected to frailty, (not of its own choice, but by him who has subjected it,) in hope, that it may be liberated, from the bondage of a corruption , and brought into the freedom of the glory of children of God. Besides, we know, that the whole creation groans together with the anguish of birthing until the present time. And not only this but we ourselves also who have the first fruit of the Spirit; even we ourselves, groan within ourselves, waiting for the adoption; namely the redemption of our body. 24 For by hope we are saved (or made whole). Now, hope that is attained, is not hope; for who can hope for that which he enjoys? But if we hope for that which we do not see, then, with patient enduring, we wait for it.
26.–In like manner, also, the Spirit helps our weakness; for we do not know what we should pray for as we ought; however, the Spirit himself intercedes for us, in unspeakable groaning . But he who searches the hearts, knows the mind of the Spirit; that, according to the will of God, he makes intercession for the holy ones. Besides, we know, that all things work together for good, to those who love (agape) God; to those, who are called according to his purpose.29 For those whom he foreknew he also predetermined to be conformed to the image of his Son; that he might be the first born among many brethren. Moreover those he predetermined he also called; and those he called, he also justified; and those he justified, those he also glorified.
31 What shall we say, then, to these things? Since God is for us, who can be against us? He who did not spare his own Son, but delivered him up for us all; how will he not, with him also, graciously give us all things? Who will bring an accusation against the chosen of God? It is God who justifies them. Who is he, that condemns them? Is it The Anointed, who died; or rather, who has risen: who also, is at the right hand of God; and who makes intercession for us? Who will separate us from the love of The Anointed? Will affliction, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, “Truly, for your sake, we are put to death all the daylong: we are counted as sheep for the slaughter.” No, in all these things, we more than conquer, through him who has loved us. For I am persuaded, that neither death, nor life; neither messengers, nor rulers; nor powers; neither things present, nor things to come; neither height, nor depth; nor any created thing, shall be able to separate us from the love of God, which is by The Anointed Yeshua our Lord.
Chapter 9
IX.–I speak the truth in The Anointed, I do not speak falsely, my conscience bearing me witness in the Holy Spirit, that I have great grief, and unceasing anguish, in my heart. For I could pray to be accursed from The Anointed for my brethren,–my kinsmen, according to the flesh; who are Ysraelites; who are the adoption, and the glory, and the covenants, and the giving of the law, and the rites of service, and the promises; whose are the fathers; and from whom the Anointed descended, according to the flesh; who is over all, God blessed forever. Amen.
6.–Now, it is not to be supposed that the promise of God has failed; for all the descendants of Ysrael, are not Ysrael. Neither are they all children, because they are the seed of Abraham; but, “In Yitschaq shall your seed be called.” That is the children of the flesh, are not the children of God; but the children of the promise are counted for seed. For the word of promise was this, “According to this time, I will come, and Sarah shall have a son.” And not only this, but even Rebekah having conceived twins, by one man, even by Yitschaq our father; (they, not being yet born; neither having done any good or evil; that the purpose of God might stand by a selection and not on account of works, because of him who calls:) it was said to her, “The elder shall serve the younger;” as it is written, “Yaqob have I loved, but Esau I detest.”
14.–What shall we say then? There is no injustice with God is there?15.–May it never be. For he says to Moses, “I will have mercy, on whom I will have mercy; and I will have compassion on whom I will have compassion.” So, then, it is not of him who wills, nor of him who runs; but of God, who shows mercy. Besides, the scripture says to Pharaoh, “Even for this same purpose, I have raised you up; that I might show in you, my power; and that my fame might be preached through all the earth.” Well, then, he has mercy, on whom he will; and hardens whom he will.
19.–But, you will say to me, Why does he still find fault, for who has resisted his will? No, but, O man, who are you, who reply against God? Shall the thing formed, say to him who formed it, Why have you made me this way? Has not the potter just power over the clay, to make of the same lump, one vessel to honor, and another to dishonor? But what if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, even us, whom He also called, not from among Jews only, but also from among Gentiles. 25 Even as he says, by Hosea, “They shall be called my people, who were not my people; and she beloved, who was not beloved. And it shall come to pass, in the place where it was said to them, You are not my people; there they shall be called, Sons of the living God.”
27.–Besides, Yeshayah cries, concerning Ysrael, “Though the children of Ysrael be as the sand of the sea, only a remnant shall be saved. For he is about to finish and cut short his work on this land.” And, as Yeshayah has said before, “Unless the Lord of hosts had left us a seed, we should have become as Sodom, and been made like to Gomorrah.”
30 What shall we say then? That the Gentiles, who did not seek after righteousness, have attained righteousness , even a righteousness which is by faith; but Ysrael, who pursued after a law of righteousness, have not arrive at that law of righteousness. Why? Because they did not seek it by faith; but, as it were, by works: for they stumbled, at the stone of stumbling. As it is written, “Behold I place in Zion, a stone of stumbling, and a rock of offense; and whoever believes in him, shall not be put to shame.”
Chapter 10
X.–Brethren, my heart’s desire and prayer to God for them, is, that they may be saved. For I testify for them, that they have a zeal for God; but not according to knowledge; for being ignorant of God’s righteousness, and seeking to establish their own, they have not submitted to the righteousness which is of God. For The Anointed is the end of the law for righteousness to every believer.
5 Now Moses describes the righteousness which is by the law, that “the man who does these things shall live by them.” But the righteousness which is by faith speaks as follows: Do not say in your heart, Who shall ascend into heaven? that is, to bring The Anointed down. Or, Who shall descend into the abyss? (Gk:abussos, bottomless) that is, to bring up The Anointed from the dead. But what does it say? (The word is near you;–in your mouth, and in your heart; that is the word of faith which we preach:) that if you will openly confess with our mouth, that Yeshua is Lord, and believe with your heart, that God raised him from the dead, you shall be saved. (For with the heart man believes to righteousness; and with the mouth confession (Gk:homologeoo to say the same thing as another) is made to salvation.) For the Scripture says, “No one, who believes in him, shall be put to shame.”
12. For there is no distinction between Jew or of Greek: for the same Lord of all, is rich towards all, who call on him. “For whoever will call on the name of the Lord shall be saved.” But how 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? and how shall they proclaim, unless they be sent? as it is written, “How beautiful are the feet of those, who bring the joyful news of good things!” Nevertheless, all have not obeyed The Good News; for Yeshayah says, “Lord, who has believed our report?”
17 (So, then, faith comes by hearing, and hearing by the utterance (GK:rhema; an utterance,; by implication, a matter of narration) of The Anointed.) But I ask, have they not heard? yes, “Their sound has gone out to all the earth, and their words to the ends of the world.” I ask again, certainly Ysrael did not know did they? First, Moses says, “I will make you jealous by that, which is not a nation;–by a nation without understanding I will enrage you.” Besides, Yeshayah is very bold when he says, “I am found by them, who did not seek me: I am shown to them, who did not ask for me.” But concerning Ysrael he says, “All the day long, have I stretched out my hands to a disobedient and rebelling people.”
Chapter 11
XI.–I say then has God cast off (Lit:to shove) his people? May it never be. For I am an Ysraelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast off his people whom he foreknew. Do you not know, what the Scripture says in the passage about Eliyah; when he complained to God against Ysrael, saying, “Lord, they have killed the forthtellers, and have dug under your altars, and I am let alone, and they seek my life.” But what was the answer to him from God? “I have reserved to myself seven thousand men, who have not bowed the knee to Baal.” So, then, even at this present time, there is a remnant according to a selection by favor. And if by favor, it is no longer out of works; otherwise favor is no longer favor.
7.–What then? What Ysrael is intensively seeking, he has not obtained, but the chosen has obtained it, and the rest are hardened. As it is written, “God has given them a spirit of stupor; eyes not seeing, and ears not hearing, until this present day.” And David says, “Let their table be a snare, and a trap, and a stumbling block, and a repayment to them. Let their eyes be darkened, so as not to see; and let them bend down their back continually.”
11.–I ask then have they stumbled, that they may fall? May it never be. But, through their fall, salvation has come to the Gentiles, to provoke them to jealousy.
12. Now, if the fall of those are the riches of the world; and the diminishing of them, the riches of the Gentiles; how much more their fullness? Now I speak to you Gentiles, and inasmuch as I am the Delegate to the Gentiles I do glorify my ministry if by any means I may provoke to jealousy my kindred, and save some of them. For if the throwing away of them is the reconciling of the world; what will be the receiving of them be, but life from the dead? Moreover, if the first fruits are holy, the mass is also holy; and if the root is holy, so are the branches. Now, if some of the branches were broken off, and you who are a wild olive, are ingrafted among them, and become a joint partaker of the root and the fatness of the olive; do not boast against the branches: but if you do boast, know you do not support the root, but the root supports you.
19.–You will say however, The branches were broken off, that I might be grafted in. 20.–True: by unbelief they were broken off, and you stand by faith. Do not be not high-minded, but fear. For if God did not spare the natural branches; neither will he spare you.
22.–Behold, therefore the goodness and the severity of God! Severity towards those who fell: but towards you, goodness, if you continue in his goodness: otherwise, you shall also be cut off. And even they, if they do not continue in unbelief, shall be grafted in: for God is able to graft them in again. For if you by nature were cut from the wild olive, and were contrary to nature, grafted in to the good olive; how much more shall those, who are the natural branches, be grafted into their own olive tree?
25 For I do not want you, brethren, to be uninformed of this mystery–so that you will not be wise in your own estimation–that a blindness in part has happened to Ysrael until the fullness of the Gentiles has come in; and so all Israel will be saved; just as it is written, “The deliverer shall come out of Zion, and shall turn away ungodliness from Yaqob. For this is my covenant with them, when I shall take away their sins.” With respect to The Good News, they are enemies, on your account: but with respect to the chosen, they are beloved on account of the fathers. For the free gifts and the calling of God are without repentance. Besides, as you, in times past, have disobeyed God, yet now have obtained mercy through their disobedience; even so these, also, have now disobeyed, that through your mercy, they also may obtain mercy. For God has shut up together all for disobedience, that he might have mercy on all.
33.–O the depth of the riches and of the wisdom and of the knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who has known the mind of the Lord? or who has been his counselor? or who has first given to him, and it be repaid to him again? For from him, and by him, and to him, are all things: to him be the glory forever. Amen.
Chapter 12
XII.–Therefore brethren, I implore you by the tender mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service of worship. And do not conformed to this world, but be transformed by the renewal of your mind; that you may discern the will of God, which is good, and acceptable, and complete.
3 Also, by the favor which is given to me, I charge every one of you, not to think more highly of himself than he ought to think; but to think with a sound mind, as God has distributed to everyone a portion of faith. For, as in one body we have many body parts, but all the body parts do not the same purpose; so we, the many, are one body under The Anointed, and individually body parts of one another. Having, then, gifts differing according to the favor, which is given to us;–if prophecy, act according to the measure of faith; if an office of service, in that service; if one is a teacher, in teaching; and the encourager, in encouragement. Let he who shares, act with liberality; he that presides, with diligence; he that shows mercy, with cheerfulness.
9 Let love be without pretending. Abhor the evil: adhere closely to good. In brotherly love be tenderly affectionate to one another: in honor prefer one another. In diligence do not be sluggish. Be fervent in spirit: constant in serving the Lord. Be joyful in hope, patient in affliction, steadfastly persevering in prayer. Contribute to the necessities of the holy ones. Pursue hospitality to strangers.
14 Bless those who persecute you: bless, and do not curse. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind towards one another. Do not be haughty; but accommodate yourselves to those, who are humble. Do not be wise in your own estimation. To no one return evil for evil. Seek after things honorable in the sight of all men. If possible so much as it depends on you live in peace with all men. Beloved, do not avenge yourselves, but give place to the wrath of God; for it is written, “Vengeance belongs to me; I will repay, says the Lord.” Therefore, if your enemy is hungry, give him food: if he is thirsty, give him drink: for by doing this, you will heap coals of fire on his head. Do not be overcome with evil, but overcome evil with good.
Chapter 13
XIII. Let every soul be in subordination to the higher powers. For there is no power but from God; and those that exist, are placed under God. Therefore he who sets himself in opposition to the power, resists the arraignment of God: and they who resist, shall procure punishment for themselves. For rulers are not a cause of fear for good deeds, but for evil. Do you want then not be afraid of the power? Do that which is good, and you shall have praise of the same. For the ruler is a servant of God for good to you. But if you do that which is evil, be afraid; because he does not bear the sword for nothing. For he is a servant of God, a revenger to inflict wrath on he who works evil. Therefore, it is necessary for you to be subordinate, not only on account of punishment, but also on account of conscience. For this reason, therefore, you pay taxes also to them, because they are public servants of God, attending continually to this very business. Render, therefore, too all their dues; to whom tax is due, tax; to whom custom, custom; to whom fear, fear; to whom honor, honor.
8 Owe no man anything, except to love (agape) one another. For he who loves (agape) another, has fulfilled the law. For this, “You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet;” and if there be any other commandment, it is summed up in this command, namely, “You shall love (agape) your neighbor as yourself.” Love (agape) does not work evil to one’s neighbor: therefore, love (agape) is the fulfilling of the law.
11 Do this, knowing the time, and that it is now the hour for us to awake out of sleep. (For now our salvation is nearer than when we believed: the night is far advanced, and the day is at hand.) Let us, therefore, put off the deeds of darkness, and let us put on the armor of light. Let us walk about properly as in the day, not in wild parties and drunkenness, not in sexual promiscuity and filthiness, not in strife and envy. But put on the Lord Yeshua The Anointed, and make no provision for the lusts of the flesh.
Chapter 14
XIV.–Receive him who is weak in the faith, without regard to differences of opinions. One, believes he may eat everything; but he who is weak eats vegetables only. The one who eats, should not despise him who does not eat: and let not him who does not eat , condemn him who eats: for God has received him. Who are you to condemn another man’s slave? By his own master he stands or falls; and he shall be made to stand, for God is able to make him stand.
5 One person , values one day more than another: but another thinks every day alike. Let everyone be convinced in his own mind. He who observes the day, observes it to the Lord; but he who does not observe the day, to the Lord does not observe it: he who eats, eats to the Lord, for he gives God thanks: and he who does not eat to the Lord, does not eat, and gives God thanks. For none of us lives to himself, and none of us dies to himself. but whether we live, we live to the Lord; and whether we die, we die to the Lord: whether we live, or die, we are the Lord’s. For to this end The Anointed both died and rose, and lives again, that he might rule over both the dead and the living.
10 But you, why do you condemn your brother? Or you again why do you despise your brother? for we shall all be placed before the judgment seat of The Anointed? For it is written, “As I live, says the Lord, certainly every knee shall bow to me, and every tongue shall confess to God.” So then every one of us shall give an account of himself to God. Let us, therefore, no longer judge one another; but let us decide rather, not to lay an occasion of stumbling before a brother, or a cause of falling. I know, and am persuaded by the Lord Yeshua, that there is nothing unclean of itself; yet to him who counts anything to be unclean, to that man it is unclean. Now, if your brother is hurt through your food, you no longer walk as love (agape) requires.
16 Do not destroy him, with your food, for whom The Anointed died. Therefore do not let what is good for you, then be an evil spoken. For the Reign of God is not food and drink; but righteousness, and peace, and joy, in the Holy Spirit. And he who, by these things, serves The Anointed, is acceptable to God , and approved by men. So then, let us strive after peace, and mutual edification. Do not, for the sake of food, destroy the work of God. All things are clean, but they are evil for the man who eats and causing stumbling
21 It is good, neither to eat flesh, nor to drink wine, nor, to do anything, by which your brother is made to stumble, or to fall, or is weakened. You have faith: keep it to yourself, in the sight of God. Blessed is he, who does not condemn himself, in what he approves. But he who doubts if he eats is condemned, because his eating is not from faith; and whatever is not from faith is sin.
Chapter 15
XV.–We, then, who are strong, ought to bear the weakness of the weak, and not to please ourselves. Therefore, let every one of us please his neighbor, as far as is good, for edification. For even The Anointed sought not his own pleasure: but, as it is written, “The reproaches of those, who reproached you, have fallen on me.” Now, whatever things were written before, were written for our instruction; that, through patient enduring and the admonition of the Scriptures, we might have hope.
5 Now, may the God who gives patient enduring and comfort, grant to you to be of the same mind, according to The Anointed Yeshua. That with one mind, and with one voice, you may glorify God, even the Father of our Lord Yeshua The Anointed. Therefore accept one another; even as The Anointed also has accepted us, to the glory of God.
8.- For I say, that Yeshua The Anointed became a servant of the circumcision, on behalf of the truth of God, in order to confirm the promises, made to the fathers; and, that the Gentiles might praise God for his mercy: as it is written, “For this cause, I will glorify you among the Gentiles, and sing to your name.” And again, he says, “Rejoice you Gentiles, with his people.” And again, “praise the Lord, all you Gentiles; and praise him, all you people.” And again, Yeshayah says, “There shall be a root of Yishay, and one shall arise, to be a leader of the Gentiles,–on him shall the Gentiles place their hope.”
13 Now, may the God of hope fill you with all joy, and peace, in believing; in order that you may abound in that hope through the power of the Holy Spirit. And concerning you my brethren, I myself am persuaded that you also are full of goodness, being filled with all knowledge; able, also, to instruct one another. But, I have written more boldly partly to you, brethren; calling things to your remembrance, through the favor which is given me of God: in order that I should be a public servant of Yeshua The Anointed, among the Gentiles, serving as a priest of The Good News of God, that there might be an offering of the Gentiles, most acceptable; being sanctified by the Holy Spirit.
17 I have, therefore, found reason for boasting through The Anointed Yeshua, with respect to things pertaining to God. But, I will not dare to speak anything of what The Anointed has not accomplished; but only of what he has accomplished, by me, resulting in the obedience of the Gentiles, in word and deed; by the power of signs and wonders, and by the power of the Holy Spirit: so that from Yerushalem, and roundabout, as far as Illyricum, I have fully declared The Good News of The Anointed. So I from love of honor (Gk:philotimeomai ) I strived to declare The Good News, where The Anointed was not named, that I might not build on another’s foundation. But, as it is written, “They shall see, to whom, nothing has been told concerning him; and they, who have not heard, shall understand.”
22.–For this reason, also, I have been greatly hindered from coming to you. But now, having no further place in these parts, and having for many years a strong desire to come to you, whenever I go towards Spain, I hope, as I pass on, to see you, and to be helped on my way to by you, when I shall first be filled with your company. But now I go to Yerushalem, serving the holy ones; for Macedonia and Achaia have been pleased to make some contribution for the poor of the holy ones who are in Yerushalem. They have been pleased; and they are their debtors : for if the Gentiles have partaken of their spiritual things, they ought certainly to serve them in temporal things. Therefore, having finished this and having sealed to them this fruit, I will go from there by you into Spain. And I know that when I come to you, I shall come in the fullness of the blessing of The Anointed.
30.–Now I implore you, brethren, by the Lord Yeshua The Anointed, and by the love (agape) of the Spirit, that you strive together with me, with prayers for me to God; that I may be delivered from the disobedient in Yehuda; and that my service, which I am performing for Yerushalem, may be acceptable to the holy ones: that in joy I may come to you, through the will of God, and may be refreshed among you. Now may the God of peace be with you all. Amen.
Chapter 16
XVI.–I commend to you Phoebe, our sister, who is a servantess of the congregation at Cenchrea, that you may receive her in the Lord, as appropriate for holy ones, and assist her, in whatever business she may have need of you: for, she has been a helper of many, and especially of me.
3 Greet Priscilla and Aquila, my fellow-laborers in The Anointed Yeshua. These persons, laid down their own neck for my life; to whom not only I give thanks, but even all the congregations of the Gentiles. Likewise, greet the congregation which is in their house. Greet Epnetus, my beloved, who is the first fruit of Asia to The Anointed Yeshua. Greet Mary, who labored much for us. Greet Andronicus, and Junias, my kinsmen, and my fellow-prisoners, who are of note among the Delegates, and who were in The Anointed before me. Greet Amplias, my beloved in the Lord. Greet Urbanas, our fellow-laborer in The Anointed, and Stachys, my beloved. Greet Apelles, the approved in The Anointed. Greet those who are of the family of Aristobulus. Greet Herodion, my kinsman. Greet those of the family of Narcissus, who are in the Lord. Greet Tryphena and Tryphosa, who labor in the Lord. Greet the beloved Persis, who labored much in the Lord. Greet Rufus, the chosen in the Lord, and her who is the mother both of him and of me. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren with them. Greet Philologus, and Julia, Nereus, and his sister, and Olympas, and all the holy ones who are with them. Greet one another with a holy kiss. The congregations of The Anointed Greet you.
17 Now, I implore you, brethren, identify those who cause divisions and occasions of stumbling, contrary to the teaching which you have learned; and avoid them. For such are not slaves of our Lord Yeshua, but of their own belly; and by flattery and smooth speeches, deceive the hearts of the simple. Now your obedience is reported to all men. I, therefore, rejoice on your account; nevertheless, I wish you, to be wise with respect to good; and simple with respect to evil. May the God of peace crush The Adversary under your feet soon! The favor of our Lord Yeshua The Anointed be with you.
21 Timotheos (Gk:dear to God), my fellow-laborer, and Lucius, and Jason, and Sosipater, my kinsmen, Greet you. I, Tertius, who wrote this letter, Greet you in the Lord. Gaius, my host, and of the whole congregation, Greets you. Erastus, the treasurer of the city, Greets you, and Quareus, the brother. The favor of our Lord Yeshua The Anointed be with you all! Amen.
25 Now to Him, who is able to establish you according to my Good News and the proclamation of Yeshua The Anointed, according to the revelation of the mystery, concealed the ages past, (but now made clear by the forthteller writings, and by the commandment of the eternal God made known to all the Gentiles, leading to the obedience of faith:) to the wise God alone, through Yeshua The Anointed, to him be the glory forever. Amen.