Kehillah in Rome 8:18-30

Orthodox Jewish Bible

¹⁸ For I reckon that the yisurim (suffering) of zman hazeh (of this present time) are not to be compared with the coming kavod (glory) to be revealed in us.

¹⁹ For the eager expectation of HaBri’ah (the Creation) awaits the heavenly hisgalus (revelation, unveiling) of the bnei HaElohim.

²⁰ For HaBri’ah (the Creation) was subjected to hevel (futility), not willingly, but on account of Him who subjected it, in tikvah (hope),

²¹ Because HaBri’ah also itself will be set free from the avdut (slavery) of corruption into the deror (freedom YESHAYAH 61:1) of the kavod (glory) of the bnei HaElohim.

²² For we have da’as that the whole Bri’ah groans and suffers the chevlei leydah (pangs of childbirth) until now.

²³ And not only so, but also we ourselves who have the bikkurim (first fruits) of the Ruach Hakodesh also groan within ourselves, eagerly awaiting the Mishpat HaBanim Adoption, that is, the pedut geviyyateinu [ransom for Geulah redemption of our body BERESHIS 47:18] for the Techiyah from HaMesim. [See Ro 3:24-25; 9:4]

²⁴ For in tikvah (hope) we were delivered in eschatological salvation. But tikvah (hope) which is seen is not tikvah, for who hopes for what he sees?

²⁵ But if we have tikvah for what we do not see, we eagerly await it with zitzfleisch.

²⁶ In the same way, the Ruach Hakodesh helps us in our weakness (as creatures: see Ro 5:6). For as we daven, we do not know as we should for what to make tefillos (prayers), but the Ruach HaKodesh Himself intercedes on our behalf with labor pang groans not intelligibly uttered.

²⁷ And Hashem who searches the levavot knows what is the way of thinking of the Ruach Hakodesh, because He intercedes as G-d would have it on behalf of the Kadoshim.

²⁸ And we have da’as that for those who love Hashem everything co-operates toward HaTov for those who are HaKeru’im (the summoned, called ones) according to the etzah (wisdom) of the tochnit Hashem (G-d’s purposeful and willed plan or goal Ro 9:11).

²⁹ For those Hashem had da’as of beterem (beforehand YIRMEYAH 1:5), Hashem also decided upon from the beginning to be conformed to the demut (likeness) of Hashem’s Ben HaElohim, that he [Moshiach] should be HaBechor (Firstborn) among many Achim b’Moshiach.

³⁰ And those Hashem decided upon from the beginning Hashem also summoned, called; and those Hashem summoned, called Hashem also acquitted, pronounced to be YITZDAK IM HASHEM; and those Hashem acquitted and pronounced to be YITZDAK IM HASHEM Hashem also set in eternal kavod (glory).