1:1 Paulos, an eved Yeshua (ישוע) Moshiach, called [to be] a shaliach, separated unto the good news of Elohim (אלהים),
1:2 (Which he had promised afore by His Neviim in the set apart Ketuvim,)
1:3 Concerning His Ben Yeshua (ישוע) Moshiach Adoneinu, which was made of the Zera Daviyd according to the flesh;
1:4 And declared [to be] the BEN Elohim (אלהים) with power, according to the spirit of set apartness, by the resurrection from the dead:
1:5 By whom we have received unmerited favour and the calling of a sholiach, for obedience to the emunah among all nations, for His NAME:
1:6 Among whom are ye also the called of Yeshua (ישוע) ha Moshiach:
1:7 To all that be in Rhome, beloved of Elohim (אלהים), called [to be] kedoshim: Chesed to you and shalom from Elohim (אלהים) Avinu, and Adoneinu Yeshua (ישוע) ha Moshiach.
1:8 First, I thank my Elohim (אלהים) through Yeshua (ישוע) ha Moshiach for you all, that your emunah is spoken of throughout the whole world.
1:9 For Elohim (אלהים) is my witness, whom I serve with my ruach in the good news of His Son, that without ceasing I make mention of you always in my tefillot;
1:10 Making request, if by any means now at length I might have a prosperous journey by the will of Elohim (אלהים) to come unto you.
1:11 For I long to see you, that I may impart unto you some mattanah ruchanit (spiritual gift), to the end ye may be established;
1:12 That is, that I may be comforted together with you by the mutual emunah both of you and me.
1:13 Now I would not have you ignorant, Achim (brethren), that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Goyim.
1:14 I am meshubad (obligated) both to the Greeks, and to the barbarians; both to the wise, and to the unwise .
1:15 So, as much as in me is, I am ready to proclaim the good news to you that are at Rome also.
1:16 For I am not ashamed of the good news of Moshiach: for it is the power of Elohim (אלהים) unto salvation to every one that believeth; to the Yehudi first, and also to the Greek.
1:17 For therein is the Tzedek of Elohim (אלהים) revealed from faith to faith: as it is written, The just shall live by emunah.
1:18 For the wrath of Elohim (אלהים) is revealed from heaven against all iniquity and unrighteousness of men, who hold the truth in unrighteousness;
1:19 Because that which may be known of Elohim (אלהים) is manifest in them; for Elohim (אלהים) hath shewed [it] unto them.
1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, [even] his eternal power and Elohut; so that they are without excuse:
1:21 Because that, when they knew Elohim (אלהים), they glorified [him] not as Elohim (אלהים), neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
1:22 Professing themselves to be wise, they became fools,
1:23 And changed the glory of the uncorruptible Elohim (אלהים) into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
1:24 Wherefore Elohim (אלהים) also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
1:25 Who changed the truth of Elohim (אלהים) into a lie, and worshipped and served the HaBri'ah (Creation) more than the Creator, who is blessed for ever. Amen.
1:26 For this cause Elohim (אלהים) gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
1:27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
1:28 And even as they did not like to retain Elohim (אלהים) in [their] knowledge, Elohim (אלהים) gave them over to a reprobate mind, to do those things which are not convenient;
1:29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
1:30 Backbiters, haters of Elohim (אלהים), despiteful, proud, boasters, inventors of evil things, disobedient to parents,
1:31 Without understanding, covenant-breakers, without natural affection, implacable, unmerciful:
1:32 Who knowing the mishpat of Elohim (אלהים), that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
סכלות, 'Sichlut.'It refers to making choices that do not lead to an everlasting reward.
1:7 Kedoshim, saints, set apart ones, hagios and hagiazo, sanctify. a sanctified person, one set apart of Elohim inviolabley for His possession and service
1:18 hold the truth in unrighteousness "hold back" to restrain (eg 2 Thessalonians 2:6,7 Katecho is translated "withholdeth". This phrase means ungodly attempt to restrain the truth through unrighteousness.
Background information about the book of Rhomaios
Author: Paulos (Paul )
Theme: Proclaiming the goodnews about HaShem
Date Written: AD 57 - 58
The Epistle of the Rhomaios was written from Korinthos during Shaliach Paulos's third visit to that city (2 Korintos 13:1, compare Acts 20:2). It is the most complete exposition in the Brit Hadashah of the focus truths of Messianic faith. It is Rav Paulos's desire to communicate to believers in Yeshua the great teachings of grace that had revealed to him.
The theme of the Epistle is " the goodnews of Elohim"
1:1 This is the widest possible designation of the whole body of redemption truth. It relates to the whole world because there is no partially
2:11 Rav Paulos's Message to the Rhomaios is that YHWH Elohim is the Elohim of the Yehudim and also the Elohim of the Goyim (3:29) Accordingly all humanity is found guilty (3:19,23) and a justification is revealed which is sufficient for man's need and received through faith alone ( "from faith to faith" no works of the flesh) (3:28) In this book of Scriptures states the divine provision of Elohim's grace whereby He is able to declare sinners as righteous through the atoning work of His righteous Son (Yeshua). It goes on to set forth the nature of the new life which all justified persons may enjoy through the power of the indwelling of Ruach HaKodesh.