RSTNE 8th Edition Online – Romans-Romiyah


To The Believing Remnant Of Yisrael

1 Shaul, an eved of 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach, called to be a sholiach, set apart to The Besorah of 𐤉𐤄𐤅𐤄,

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

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

4 And declared to be The Son of 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach:

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

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

9 For 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 revealed from emunah to emunah: as it is written, The tzadik shall live by emunah.

18 For the wrath of 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 is manifest in them; for 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 into a lie, and worshipped and served the creation more than The Creator, baruch shemoh.

26 For this cause 𐤉𐤄𐤅𐤄 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 acts and receiving back in their own selves repayment for their error.

28 And even as they did not like to retain 𐤉𐤄𐤅𐤄 in their da’at, 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 ?

4 Or, do you stand against the riches of His rachamim and tolerance and patience; by not knowing that the rachamim of 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄;

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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄 shall judge the secrets of men by 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄 ?

24 For the Name of 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄 and the first to believe in His Word.

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

4 By no means: yes, let 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, what shall we say? Is 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄 apart from the Torah is manifested, being witnessed by the Torah and the neviim;

22 Even the tzedakah of 𐤉𐤄𐤅𐤄 which is by emunah on 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄;

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

25 Whom 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤔𐤏.

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 𐤉𐤄𐤅𐤄.

3 For what says The Katuv? Avraham believed 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄 through any unbelief; but was strong in emunah, giving tifereth to 𐤉𐤄𐤅𐤄;

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 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄 through our Savior 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 through our Savior 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄 and His gift of unmerited chen, which also came by one Man, 𐤉𐤄𐤅𐤔𐤏 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, 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄.

11 In like manner consider yourself also to be dead indeed to sin, but alive to 𐤉𐤄𐤅𐤄 through 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄, as those that are alive from the dead and your members as instruments of tzedakah to 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄 is eternal chayim through 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 through 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach our Savior. So then with the mind I myself serve the Torah of 𐤉𐤄𐤅𐤄, but with the flesh the torah of sin.

8 There is therefore now no condemnation to those who are in Moshiach 𐤉𐤄𐤅𐤔𐤏, who have their halacha even in the flesh, after The Ruach of 𐤉𐤄𐤅𐤔𐤏.

2 For the Torah of The Ruach of chayim in Moshiach 𐤉𐤄𐤅𐤔𐤏 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, 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄: for it is not subject to the Torah of 𐤉𐤄𐤅𐤄, neither indeed can be.

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

9 But you are not in the flesh, but in The Ruach, if in fact The Ruach of 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄, they are the b’nai 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄:

17 And if children, then heirs; heirs of 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄.

22 For we know that all of creation groans and travails in pain together 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 𐤉𐤄𐤅𐤄.

28 And we know that all things work together for tov to them that love 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄’s chosen people Yisrael? It is 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, which is in Moshiach 𐤉𐤄𐤅𐤔𐤏 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, 𐤉𐤄𐤅𐤄 the Blessed One le-olam-va-ed.

6 Not as though The Word of 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄: 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 ? 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 ? 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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄 make upon the earth.

29 And as Yeshayahu said before, Except The Master 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 for Yisrael is, that they might be saved.

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

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

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 𐤉𐤄𐤅𐤔𐤏 and shall believe in your lev that 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤔𐤏.

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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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, 𐤉𐤄𐤅𐤄, who has believed our report?

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

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 𐤉𐤄𐤅𐤄 cast away His people? By no means. For I also am a Yisraelite, of the zera of Avraham, of the tribe of Benyamin.

2 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 against Yisrael, saying,

3 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄 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, 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 spared not the cultivated branches, shomer, He may not spare you either.

22 See therefore the chesed and severity of 𐤉𐤄𐤅𐤄: 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 are without teshuvah.

30 For as you in times past have not believed 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 ! How unsearchable are His mishpatim and His halachot past finding out!

34 For who has really known the mind of The Master 𐤉𐤄𐤅𐤄 ? 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 𐤉𐤄𐤅𐤄, that you present your bodies a living sacrifice, kadosh, acceptable to 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄;

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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄: the civil powers that exist are ordained of 𐤉𐤄𐤅𐤄.

2 Whoever therefore resists the civil power, resists the ordained institution of 𐤉𐤄𐤅𐤄: 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄’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 drunkenness, not in sexual immorality and indecencies, not in fighting, or envying.

14 But put on 𐤉𐤄𐤅𐤔𐤏 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.

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 𐤉𐤄𐤅𐤄 has received kol Yisrael.

4 Who are you that judges another man’s eved? To his own Master 𐤉𐤄𐤅𐤄 he stands, or falls. Yes, he shall be held up too: for 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄; and he that regards not the yom, to 𐤉𐤄𐤅𐤄 he does not regard it. He that eats, eats to 𐤉𐤄𐤅𐤄, for he gives hodu; and he that eats not, before 𐤉𐤄𐤅𐤄 he eats not and neither gives 𐤉𐤄𐤅𐤄 hodu.

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

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

9 For this purpose Moshiach both died and rose and was revived, so that He might be The Master 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, every knee shall bow to Me and every tongue shall confess to The Master 𐤉𐤄𐤅𐤄.

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

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 𐤉𐤄𐤅𐤔𐤏, 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄. 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 𐤉𐤄𐤅𐤄.  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 𐤉𐤄𐤅𐤔𐤏:

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

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

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

9 And that the goyim might all esteem 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤄,

16 That I should be the eved of 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach to the goyim, serving in The Besorah of 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach in those things that pertain to 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄; 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 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach’s sake and for the ahava of The Ruach, that you strive together with me in your tefillot to 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤄, 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 𐤉𐤄𐤅𐤔𐤏:

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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤄.

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

13 Greet Rufus chosen in 𐤉𐤄𐤅𐤄 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 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄.

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 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach be with you all.

25 Now to Him that is able to establish you according to my Besorah and the proclaiming of 𐤉𐤄𐤅𐤔𐤏 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 𐤉𐤄𐤅𐤄 the only wise One, be tifereth through 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach le-olam-va-ed. Ahmein.