(HebDelitzsch)
וְעַתָּה מַה־הוּא יִתְרוֹן הַיְּהוּדִי וּמַה־הִיא תּוֹעֶלֶת הַמִּילָה׃
Then what ▼▼Lit
is the advantage of the Jew advantage does the
Jew have?
Or what is the
benefit of
circumcision?
(HebDelitzsch)
הַרְבֵּה מִכָּל־פָּנִים בָּרִאשׁוֹן כִּי־הָפְקְדוּ בְיָדָם דִּבְרֵי אֱלֹהִים׃
Great in
every respect.
First, that
bthey were
entrusted with the
cactual words of
God.
(HebDelitzsch)
כִּי מַה־הוּא אִם־מִקְצָתָם לֹא הֶאֱמִינוּ הַיְבַטֵּל חֶסְרוֹן אֱמוּנָתָם אֶת־אֱמוּנַת אֱלֹהִים׃
What then?
If dsome ▼did
not believe, their
▼unbelief will not
nullify the
faithfulness of
God, will it?
(HebDelitzsch)
חָלִילָה אֲבָל יְהִי הָאֵל הוּא הַנֶּאֱמָן וְכָל־הָאָדָם כֹּזֵב כַּכָּתוּב לְמַעַן־תִּצְדַּק בִּדְבָרֶךָ תִּזְכֶּה בְשָׁפְטֶךָ׃
▼▼Lit
May it never happen! And so throughout the ch
hFar from it!
Rather,
God must
prove to be true,
though every person be found ia
liar, as it is
written:
“
jS
o that Y
ou are justified in Y
our words,
A
nd prevail ▼when Y
ou are judged.”
(HebDelitzsch)
וְאִם־עַוְלָתֵנוּ תְּרוֹמֵם אֶת־צִדְקַת הָאֱלֹהִים מַה־נֹּאמַר הֲכִי יֶשׁ־עָוֶל בֵּאלֹהִים הַמְשַׁלֵּחַ חֲרוֹן אַפּוֹ לְפִי דֶרֶךְ בְּנֵי־אָדָם אָנֹכִי מְדַבֵּר׃
But
if our
unrighteousness ▼▼I.e., by requiring His judgment
mdemonstrates the
righteousness of
God,
nwhat shall we
say? The
God who
inflicts wrath is not
unrighteous, is He? (
oI am
speaking from a human viewpoint.)
(HebDelitzsch)
חָלִילָה שֶׁאִם־כֵּן אֵיךְ־יִשְׁפֹּט הָאֱלֹהִים אֶת־הָעוֹלָם׃
pFar from it! For
otherwise, how will
qGod judge the
world?
(HebDelitzsch)
כִּי אִם־עַל־יְדֵי כְזָבִי תִּרְבֶּה וְתִפְרֹץ אֱמֶת אֱלֹהִים לִתְהִלָּתוֹ לָמָּה זֶּה אֲנִי אֶשָּׁפֵט עוֹד כְּחוֹטֵא׃
But
if through my
lie rthe
truth of
God abounded to His
glory,
swhy am I
also still being
judged as a
sinner?
(HebDelitzsch)
וְלֹא נַעֲשֶׂה כִּדְבַר מְחָרֲפֵינוּ וּמִקְצָת מוֹצִיאֵי דִבָּה עָלֵינוּ לֵאמֹר הִנֵּה אֹמְרִים נַעֲשֶׂה הָרַע לְמַעַן יֵצֵא הַטּוֹב אֲשֶׁר דִּינָם יָבֹא עֲלֵיהֶם בְּצֶדֶק׃
And
why not
say (just as we are
slanderously reported and as
some claim that we
say), “
tLet’s
do evil that
good may
come of it”?
▼Their
condemnation is
deserved.
(HebDelitzsch)
וְעַתָּה מַה־הוּא הֲיֶשׁ־לָנוּ מַעֲלָה יְתֵרָה לֹא בִמְאוּמָה כְּבָר הוֹכַחְנוּ כִּי גַם־הַיְּהוּדִים גַּם־הַיְּוָנִים כֻּלָּם הֵם תַּחַת הַחֵטְא׃
What then?
▼ wAre we
better than they? Not at
all; for we have
already charged that
both xJews and
yGreeks are
zall under sin;
(HebDelitzsch)
כַּכָּתוּב אֵין צַדִּיק אֵין גַּם־אֶחָד׃
as it is
written:
“
aaT
here is no righteous person,
not even one;
(HebDelitzsch)
אֵין מַשְׂכִּיל אֵין־דֹּרֵשׁ אֶת־אֱלֹהִים׃
T
here is no one who understands,
T
here is no one who seeks out God;
(HebDelitzsch)
הַכֹּל סָר יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד׃
T
hey have all turned aside,
together they have become ▼corrupt;
T
here is no one who does good,
T
here is not even one.”
(HebDelitzsch)
קֶבֶר פָּתוּחַ גְּרוֹנָם לְשׁוֹנָם יַחֲלִיקוּן חֲמַת עַכְשׁוּב תַּחַת שְׂפָתֵימוֹ׃
“
acT
heir throat is an open grave,
W
ith their tongues they keep deceiving,”
“
adT
he venom of ▼ asps is under their lips”;
(HebDelitzsch)
אֲשֶׁר אָלָה פִּיהֶם מָלֵא וּמְרֹרוֹת׃
“
afT
heir mouth is full of cursing and bitterness”;
(HebDelitzsch)
רַגְלֵיהֶם יְמַהֲרוּ לִשְׁפָּךְ־דָּם׃
“
agT
heir feet are swift to shed blood,
(HebDelitzsch)
שֹׁד וָשֶׁבֶר בִּמְסִלֹּתָם׃
D
estruction and misery are in their paths,
(HebDelitzsch)
וְדֶרֶךְ שָׁלוֹם לֹא יָדָעוּ׃
A
nd they have not known the way of peace.”
(HebDelitzsch)
אֵין־פַּחַד אֱלֹהִים לְנֶגֶד עֵינֵיהֶם׃
“
ahT
here is no fear of G
od before their eyes.”
(HebDelitzsch)
וַאֲנַחְנוּ יָדַעְנוּ כִּי כָל־מַה־שֶּׁאָמְרָה הַתּוֹרָה מְדַבֶּרֶת אֶל־אֵלֶּה אֲשֶׁר תַּחַת הַתּוֹרָה לְמַעַן יִסָּכֵר כָּל־פֶּה וְהָיָה כָל־הָעוֹלָם מְחֻיָּב לִפְנֵי אֱלֹהִים׃
Now we
know that
whatever the
aiLaw says, it
speaks to
ajthose who are
▼under the
Law,
so that every mouth may be
closed and
alall the
world may
become accountable to
God;
(HebDelitzsch)
יַעַן אֲשֶׁר מִמַּעֲשֵׂי הַתּוֹרָה לֹא־יִצְדַּק לְפָנָיו כָּל־בָּשָׂר כִּי עַל־יְדֵי הַתּוֹרָה דַּעַת הַחֵטְא׃
because amby the
works ▼of the
Law ▼none of
mankind will be
justified in His
sight; for
▼ aqthrough the
Law comes ▼knowledge of
sin.
(HebDelitzsch)
וְעַתָּה בִּבְלִי תוֹרָה צִדְקַת אֱלֹהִים לָאוֹר יָצָאָה אֲשֶׁר הֵעִידוּ עָלֶיהָ הַתּוֹרָה וְהַנְּבִיאִים׃
But
now apart ▼from the
Law atthe righteousness of
God has been
revealed, being
auwitnessed by the
▼Law and the
Prophets,
(HebDelitzsch)
וְהִיא צִדְקַת אֱלֹהִים בֶּאֱמוּנַת יֵשׁוּעַ הַמָּשִׁיחַ אֶל־כֹּל וְעַל־כֹּל אֲשֶׁר הֶאֱמִינוּ בוֹ כִּי אֵין הַבְדֵּל׃
but
it is the awrighteousness of
God through axfaith ayin
Jesus Christ for
azall those ▼▼Or
who believe. For there is who
believe; for
bbthere is
no distinction,
(HebDelitzsch)
כִּי־כֻלָּם חָטָאוּ וְחַסְרֵי־כְבוֹד אֱלֹהִים הֵמָּה׃
for
all ▼ bdhave
sinned and
fall short of the
glory of
God,
(HebDelitzsch)
וְנִצְדְּקוּ חִנָּם בְּחַסְדּוֹ עַל־יְדֵי הַפְּדוּת אֲשֶׁר הָיְתָה בַּמָּשִׁיחַ יֵשׁוּעַ׃
being
justified as a
gift beby His
grace through bfthe
redemption which is in
Christ Jesus,
(HebDelitzsch)
אֲשֶׁר שָׂמוֹ הָאֱלֹהִים לְפָנֵינוּ לְכַפֹּרֶת עַל־יְדֵי הָאֱמוּנָה בְּדָמוֹ לְהַרְאוֹת אֶת־צִדְקָתוֹ אַחֲרֵי אֲשֶׁר־הֶעֱבִיר אֶת־הַחֲטָאִים שֶׁנַּעֲשֹוּ לְפָנִים בְּעֵת חֶמְלַת אֱלֹהִים׃
whom God displayed publicly as
bga
▼▼I.e., a means of reconciliation between God and mankind by paying the penalty for sin
propitiation ▼ bjin His
blood through faith.
This was to
demonstrate His
righteousness,
▼▼Lit
because of the passing over of the sins previously committed, in the restraint of God because in
God’s merciful blrestraint He
bmlet the
sins previously committed go unpunished;
(HebDelitzsch)
לְהַרְאוֹת אֶת־צִדְקָתוֹ בָּעֵת הַזֹּאת לִהְיוֹתוֹ צַדִּיק וּמַצְדִּיק אֶת־בֶּן־אֱמוּנַת יֵשׁוּעַ׃
for the
demonstration,
that is, of His
righteousness at the
present time,
so that He would be
just and the
justifier of the one who
▼▼Lit
is of the faith of Jesus has
faith in
Jesus.
(HebDelitzsch)
וְעַתָּה אַיֵּה הַהִתְהַלְלוּת הֲלֹא נִשְׁבָּתָה וְעַל־יְדֵי תוֹרַת־מָה הַעַל־יְדֵי־תוֹרַת הַמַּעֲשִׂים לֹא כִּי עַל־יְדֵי תּוֹרַת הָאֱמוּנָה׃
Where then is
boboasting? It has been
excluded. By
bpwhat kind of
law? Of
works?
No, but by a
law of
faith.
(HebDelitzsch)
לָכֵן נַחֲשֹׁב כִּי בֶאֱמוּנָה יִצְדַּק הָאָדָם בִּבְלִי מַעֲשֵׂי תוֹרָה׃
▼For
brwe
maintain that a
person is
justified by
faith apart from
works ▼of the
Law.
(HebDelitzsch)
אוֹ הַאֱלֹהִים רַק אֱלֹהֵי הַיְּהוּדִים הֲלֹא גַם אֱלֹהֵי הַגּוֹיִם אָכֵן גַּם־אֱלֹהֵי הַגּוֹיִם הוּא׃
Or btis
God the God of
Jews only? Is He not
the God of
Gentiles also?
Yes, of
Gentiles also,
(HebDelitzsch)
כִּי אֶחָד הָאֱלֹהִים הַמַּצְדִּיק אֶת־הַמּוּלִים מִתּוֹךְ הָאֱמוּנָה וְאֶת־הָעֲרֵלִים עַל־יְדֵי הָאֱמוּנָה׃
since indeed buGod bvwho will
justify the
▼circumcised ▼by
faith and the
▼uncircumcised through faith bzis
one.
(HebDelitzsch)
וְעַתָּה הַמְבַטְּלִים אֲנַחְנוּ אֶת־הַתּוֹרָה עַל־יְדֵי הָאֱמוּנָה חָלִילָה אַךְ מְקַיְּמִים אֲנַחְנוּ אֶת־הַתּוֹרָה׃
Do we
then nullify ▼the
Law through faith?
cbFar from it! On the
contrary, we
ccestablish the
Law.
