Romans 10-12
Complete Jewish Bible
10 Brothers, my heart’s deepest desire and my prayer to God for Isra’el is for their salvation; 2 for I can testify to their zeal for God. But it is not based on correct understanding; 3 for, since they are unaware of God’s way of making people righteous and instead seek to set up their own, they have not submitted themselves to God’s way of making people righteous. 4 For the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts. 5 For Moshe writes about the righteousness grounded in the Torah that the person who does these things will attain life through them.[a] 6 Moreover, the righteousness grounded in trusting says:
“Do not say in your heart, ‘Who will ascend to heaven?’” —
that is, to bring the Messiah down — 7 or,
“‘Who will descend into Sh’ol?’” —
that is, to bring the Messiah up from the dead. 8 What, then, does it say?
“The word is near you, in your mouth and in your heart.”[b] —
that is, the word about trust which we proclaim, namely, 9 that if you acknowledge publicly with your mouth that Yeshua is Lord and trust in your heart that God raised him from the dead, you will be delivered. 10 For with the heart one goes on trusting and thus continues toward righteousness, while with the mouth one keeps on making public acknowledgement and thus continues toward deliverance. 11 For the passage quoted says that everyone who rests his trust on him will not be humiliated.[c] 12 That means that there is no difference between Jew and Gentile — Adonai is the same for everyone, rich toward everyone who calls on him, 13 since everyone who calls on the name of Adonai will be delivered.[d]
14 But how can they call on someone if they haven’t trusted in him? And how can they trust in someone if they haven’t heard about him? And how can they hear about someone if no one is proclaiming him? 15 And how can people proclaim him unless God sends them? — as the Tanakh puts it, “How beautiful are the feet of those announcing good news about good things!”[e]
16 The problem is that they haven’t all paid attention to the Good News and obeyed it. For Yesha‘yahu says,
“Adonai, who has trusted what he has heard from us?”[f]
17 So trust comes from what is heard, and what is heard comes through a word proclaimed about the Messiah.
18 “But, I say, isn’t it rather that they didn’t hear?” No, they did hear —
“Their voice has gone out throughout the whole world
and their words to the ends of the earth.”[g]
19 “But, I say, isn’t it rather that Isra’el didn’t understand?”
“I will provoke you to jealousy over a non-nation,
over a nation void of understanding I will make you angry.”[h]
20 Moreover, Yesha‘yahu boldly says,
“I was found by those who were not looking for me,
I became known to those who did not ask for me”;[i]
21 but to Isra’el he says,
“All day long I held out my hands
to a people who kept disobeying and contradicting.”[j]
11 “In that case, I say, isn’t it that God has repudiated his people?” Heaven forbid! For I myself am a son of Isra’el, from the seed of Avraham,[k] of the tribe of Binyamin. 2 God has not repudiated his people,[l] whom he chose in advance. Or don’t you know what the Tanakh says about Eliyahu? He pleads with God against Isra’el, 3 “Adonai, they have killed your prophets and torn down your altars, and I’m the only one left, and now they want to kill me too!”[m] 4 But what is God’s answer to him? “I have kept for myself seven thousand men who have not knelt down to Ba‘al.”[n] 5 It’s the same way in the present age: there is a remnant, chosen by grace. 6 (Now if it is by grace, it is accordingly not based on legalistic works; if it were otherwise, grace would no longer be grace.) 7 What follows is that Isra’el has not attained the goal for which she is striving. The ones chosen have obtained it, but the rest have been made stonelike, 8 just as the Tanakh says,
“God has given them a spirit of dullness —
eyes that do not see
and ears that do not hear,
right down to the present day.”[o]
9 And David says,
“Let their dining table become for them
a snare and a trap, a pitfall and a punishment.
10 Let their eyes be darkened, so that they can’t see,
with their backs bent continually.”[p]
11 “In that case, I say, isn’t it that they have stumbled with the result that they have permanently fallen away?” Heaven forbid! Quite the contrary, it is by means of their stumbling that the deliverance has come to the Gentiles, in order to provoke them to jealousy.[q] 12 Moreover, if their stumbling is bringing riches to the world — that is, if Isra’el’s being placed temporarily in a condition less favored than that of the Gentiles is bringing riches to the latter — how much greater riches will Isra’el in its fullness bring them!
13 However, to those of you who are Gentiles I say this: since I myself am an emissary sent to the Gentiles, I make known the importance of my work 14 in the hope that somehow I may provoke some of my own people to jealousy and save some of them! 15 For if their casting Yeshua aside means reconciliation for the world, what will their accepting him mean? It will be life from the dead!
16 Now if the hallah offered as firstfruits is holy, so is the whole loaf. And if the root is holy, so are the branches. 17 But if some of the branches were broken off, and you — a wild olive — were grafted in among them and have become equal sharers in the rich root of the olive tree, 18 then don’t boast as if you were better than the branches! However, if you do boast, remember that you are not supporting the root, the root is supporting you. 19 So you will say, “Branches were broken off so that I might be grafted in.” 20 True, but so what? They were broken off because of their lack of trust. However, you keep your place only because of your trust. So don’t be arrogant; on the contrary, be terrified! 21 For if God did not spare the natural branches, he certainly won’t spare you! 22 So take a good look at God’s kindness and his severity: on the one hand, severity toward those who fell off; but, on the other hand, God’s kindness toward you — provided you maintain yourself in that kindness! Otherwise, you too will be cut off! 23 Moreover, the others, if they do not persist in their lack of trust, will be grafted in; because God is able to graft them back in. 24 For if you were cut out of what is by nature a wild olive tree and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree!
25 For, brothers, I want you to understand this truth which God formerly concealed but has now revealed, so that you won’t imagine you know more than you actually do. It is that stoniness, to a degree, has come upon Isra’el, until the Gentile world enters in its fullness; 26 and that it is in this way that all Isra’el will be saved. As the Tanakh says,
“Out of Tziyon will come the Redeemer;
he will turn away ungodliness from Ya‘akov
27 and this will be my covenant with them, . . .
when I take away their sins.”[r]
28 With respect to the Good News they are hated for your sake. But with respect to being chosen they are loved for the Patriarchs’ sake, 29 for God’s free gifts and his calling are irrevocable. 30 Just as you yourselves were disobedient to God before but have received mercy now because of Isra’el’s disobedience; 31 so also Isra’el has been disobedient now, so that by your showing them the same mercy that God has shown you, they too may now receive God’s mercy. 32 For God has shut up all mankind together in disobedience, in order that he might show mercy to all.
33 O the depth of the riches
and the wisdom and knowledge of God!
How inscrutable are his judgments!
How unsearchable are his ways!
34 For, ‘Who has known the mind of the Lord?
Who has been his counselor?’[s]
35 Or, ‘Who has given him anything
and made him pay it back?’[t]
36 For from him and through him
and to him are all things.
To him be the glory forever!
Amen.
12 I exhort you, therefore, brothers, in view of God’s mercies, to offer yourselves as a sacrifice, living and set apart for God. This will please him; it is the logical “Temple worship” for you. 2 In other words, do not let yourselves be conformed to the standards of the ‘olam hazeh. Instead, keep letting yourselves be transformed by the renewing of your minds; so that you will know what God wants and will agree that what he wants is good, satisfying and able to succeed. 3 For I am telling every single one of you, through the grace that has been given to me, not to have exaggerated ideas about your own importance. Instead, develop a sober estimate of yourself based on the standard which God has given to each of you, namely, trust. 4 For just as there are many parts that compose one body, but the parts don’t all have the same function; 5 so there are many of us, and in union with the Messiah we comprise one body, with each of us belonging to the others. 6 But we have gifts that differ and which are meant to be used according to the grace that has been given to us. If your gift is prophecy, use it to the extent of your trust; 7 if it is serving, use it to serve; if you are a teacher, use your gift in teaching; 8 if you are a counselor, use your gift to comfort and exhort; if you are someone who gives, do it simply and generously; if you are in a position of leadership, lead with diligence and zeal; if you are one who does acts of mercy, do them cheerfully.
9 Don’t let love be a mere outward show. Recoil from what is evil, and cling to what is good. 10 Love each other devotedly and with brotherly love; and set examples for each other in showing respect. 11 Don’t be lazy when hard work is needed, but serve the Lord with spiritual fervor. 12 Rejoice in your hope, be patient in your troubles, and continue steadfastly in prayer. 13 Share what you have with God’s people, and practice hospitality.
14 Bless those who persecute you — bless them, don’t curse them! 15 Rejoice with those who rejoice, and weep with those who weep. 16 Be sensitive to each other’s needs — don’t think yourselves better than others, but make humble people your friends. Don’t be conceited. 17 Repay no one evil for evil, but try to do what everyone regards as good. 18 If possible, and to the extent that it depends on you, live in peace with all people. 19 Never seek revenge, my friends; instead, leave that to God’s anger; for in the Tanakh it is written,
“Adonai says, ‘Vengeance is my responsibility; I will repay.’”[u]
20 On the contrary,
“If your enemy is hungry, feed him;
if he is thirsty, give him something to drink.
For by doing this, you will heap
fiery coals [of shame] on his head.”[v]
21 Do not be conquered by evil, but conquer evil with good.
Footnotes
- Romans 10:5 Leviticus 18:5
- Romans 10:8 Deuteronomy 30:11–14
- Romans 10:11 Isaiah 28:16
- Romans 10:13 Joel 3:5(2:32)
- Romans 10:15 Isaiah 52:7
- Romans 10:16 Isaiah 53:1
- Romans 10:18 Psalm 19:5(4)
- Romans 10:19 Deuteronomy 32:21
- Romans 10:20 Isaiah 65:1
- Romans 10:21 Isaiah 65:2
- Romans 11:1 2 Chronicles 20:7, Psalm 105:6
- Romans 11:2 1 Samuel 12:22, Psalm 94:14
- Romans 11:3 1 Kings 19:10, 14
- Romans 11:4 1 Kings 19:18
- Romans 11:8 Deuteronomy 29:3(4), Isaiah 29:10
- Romans 11:10 Psalm 69:23–24(22–23)
- Romans 11:11 Deuteronomy 32:21
- Romans 11:27 Isaiah 59:20–21, 27:9
- Romans 11:34 Isaiah 40:13
- Romans 11:35 Job 41:3(11)
- Romans 12:19 Deuteronomy 32:41
- Romans 12:20 Proverbs 25:21–22
Kehillah in Rome 10-12
Orthodox Jewish Bible
10 Achim b’Moshiach, the great tshuka (desire, longing) of my lev and my tefillah to Hashem is for the Yeshu’at Yisroel (salvation of Israel).
2 For I can be meid (provide testimony, attest) regarding them that they have a kinat Hashem (zeal for G-d), but not in accordance with saving binah and da’as.
3 For, having no saving da’as of the Tzidkat Hashem (the righteousness of G-d), and seeking to establish their own (that is, self-attained) they have not subjected themselves to the Tzidkat Hashem (righteousness of G-d 1:17; 3:5,21,25-26; 6:18).
4 For Moshiach is the goal of the Torah as a means to being YITZDAK IM HASHEM, for all who have emunah.
5 For Moshe Rabbeinu writes with reference to the (accessibility of) Tzidkat Torah (righteousness which is from the Torah), "The man YA’ASEH OTAM VACHAI ("who does these things will live" by them VAYIKRA 18:5).
6 Whereas the Tzidkat Emunah (righteousness which is from faith) speaks thus: "Do not say (looking for Messianic salvation being merited by superhuman attainments in works) in your lev, ‘Who will go up into Shomayim?' (that is, to bring Moshiach down)?
7 Or ‘Who will go down into the abyss?' (that is, to bring Moshiach up from the Mesim).
8 But what does it say? "The Dvar is near you, in your MOUTH and in your HEART " [DEVARIM 30:14]. That is, the Dvar of Emunah which we proclaim.
9 Because if you make hoda’ah (confession) "with your PEH" of Adoneinu Yehoshua, and have emunah "in your LEV" that G-d raised him from the Mesim, you will be delivered.
10 For with the "heart" one has emunah unto being YITZDAK IM HASHEM and with the "mouth" hoda’ah is made unto Yeshu’at Eloheinu.
11 For the Kitvei Hakodesh says, "Everyone who has emunah in Him shall not be put to shame" YESHAYAH 28:16.
12 For there is no distinction between Yehudi and Yevani [cf 3:9], for the same one is Adon Echad l’chulam (one L-rd over all), rich to all who call upon Him.
13 For V’HAYAH KOL ASHER YIKRA B’SHEM ADONOI ("Everyone whoever calls upon the Name of the L-rd" YOEL 3:5 [2:32]) shall be delivered.
14 How therefore 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 someone doing the hatafah (preaching)?
15 And how shall they do the hatafah (preaching) unless they have been sent? As it is written, "How beautiful are the feet of those who preach" Besuras HaGeulah YESHAYAH 52:7.
16 But not all have mishma’at (obedience) to the Besuras HaGeulah. For Yeshayah says (YESHAYAH 53:1): MI HE’EMIN LISHMU’ATEINU ("Who has believed that which is heard, our report?" [cf. DEVARIM 9:4]
17 So, then, emunah comes from hearing, and hearing comes through the Dvar HaMoshiach.
18 But I say, is it the case that they have not heard? On the contrary: "Their sound has gone out into all the earth and their words to the ends of the inhabited world" TEHILLIM 19:4.
19 But I say, is it the case that Yisroel has not known? First, Moshe Rabbeinu says: "I will provoke you to jealousy by those who are not a nation; by a senseless nation I will make you angry." DEVARIM 32:21.
20 And Yeshayeh HaNavi is bold as to say: "I have been found by those who do not seek Me; I have revealed Myself to those who do not ask for Me"[YESHAYAH 65:1].
21 But concerning Yisroel he says: "All the day I stretched out My hands to a disobedient and obstinate people" YESHAYAH 65:2.
11 I ask, therefore, has Hashem repudiated His people? Not at all! Chas v’shalom! For I too am a ben Yisroel, of the zera Avraham (seed of Avraham Avinu), of the tribe of Binyamin.
2 Hashem has not repudiated His people whom He foreknew [TEHILLIM 94:14; Ro 8:29). Or do you not have da’as what the Kitvei Hakodesh says in the section about Eliyahu HaNavi, how he appeals to Hashem against Yisroel?
3 "Adonoi, they have killed your Nevi’im, they have torn down your mizbe’achot (altars), and I alone have been left, and they seek my life." [MELACHIM ALEF 19:10]
4 But what is Hashem’s answer to him? "I have kept for Myself seven thousand men, who have not bowed the knee to Ba’al." [MELACHIM ALEF 19:18]
5 Thus, therefore, also in the zman hazeh, there has come into being a she’erit (remnant, remainder) in accordance with the bechirah (election) of chesed (free, unmerited favor or grace).
6 But if on the mekor (basis) of chen v’chesed (unmerited favor, grace), then not on the mekor (basis) of [loin (wages), batsolen (pay) for] ma’asim (works), vi-bahlt (since) otherwise chesed would no longer be chesed (4:4-5).
7 What then? What Yisroel sought for, that is what it did not obtain; but hannivcharim (the elect, the chosen ones) obtained it. And the rest were hardened (9:17-18)
8 As it is written, "G-d gave to them a ruach tardemah (spirit of deep sleep), eyes that they should not see and ears that they should not hear, until this very day" Isa 29:10.
9 And Dovid said, "Let their shulchan (table) become a snare and a net, a trap and a retribution for them;
10 " Let their eyes be darkened so that they cannot see, and bend their backs forever." TEHILLIM 68:23-24 TARGUM HASHIVIM; [69:22-23].
11 I ask, therefore, have they stumbled so as to fall? Chas v’shalom! But by their peysha (transgression), Yeshu’at Eloheinu is coming to the Goyim in order to provoke them to jealousy.
12 And if their peysha (transgression) means riches for the world, and their failure means riches for the Goyim, how much more will their fullness mean!
13 I am speaking to you Goyim. So then, in as much as I am Shliach of the Ethnic Groups, I magnify my avodas kodesh, in the tikvah
14 that I might provoke my kinsmen to jealousy and might save some of them.
15 For if their rejection means ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful men) for the gontzer velt (whole world), what shall their acceptance mean other than Chayyim min haMesim (Life from the dead ones)?
16 If the terumah haissa (portion, offering of the dough) that is reshit (first) is kodesh (holy), so is the whole; and if the shoresh (root) is kodesh (holy), so also are the ana’fim (the branches).
17 But if some of the ana’fim have been broken off, and you, a wild olive, have been grafted among them and have become sharer in the richness of the olive tree’s root,
18 Do not boast (4:2) over the ana’fim. If you do boast, it is not the case that you sustain the shoresh, but the shoresh sustains you.
19 You will say, then, "Anafim were broken off in order that I might be grafted in."
20 Quite so: they were broken off on the mekor (basis) of no emunah, but you stand only by emunah. Do not cherish proud thoughts, but fear.
21 For if G-d did not spare the natural anafim, neither will He spare you.
22 Consider then the nedivut (generosity), the chesed of Hashem, and also the fearful judgment of Hashem: to those who fell (11:15), severity; but to you the goodness of Hashem, provided that you continue in that goodness; otherwise, you too will be cut off.
23 Whereas, they also, if they do not continue in a condition of no emunah, shall be grafted in; for Hashem is able to graft them in again.
24 For if you [Goyim] were cut off from the wild olive tree and grafted unnaturally into the cultivated olive tree, how much more shall those who belong to it naturally be grafted into their own olive tree.
25 For I do not want you to be unaware, Achim b’Moshiach, of this raz (mystery), lest you be wise in your own estimation, that a hardening in part has come over Yisroel, until the full number of the Goyim has come in;
26 And so Klal Yisroel shall be delivered, as it is written: "Out of Tziyon shall come the Go’el (Deliverer, Redeemer); He will turn away, remove peysha from Ya’akov (Jacob),
27 "And this will be My Berit (covenant) with them, when I take away their sins" YESHAYAH 59:20-21; 27:9.
28 With regard to the Besuras HaGeulah they are oyevim (enemies) for your [you Goyim] sake, whereas with regard to the bechirah (election) they are beloved for the sake of the Avot (Fathers).
29 For the matnat Hashem and the kri’at Hashem are irrevocable.
30 For just as you Goyim were once without mishma’at to Hashem, but now have received chaninah (mercy, pardon) by their lack of mishma’at,
31 So also they have now been without mishma’at for your chaninah (mercy, pardon) in order that they also might receive chaninah (mercy) (Ro 9:15-16).
32 For G-d has confined all in disobedience in order that He might have chaninah (mercy) on all;
33 O the depth of the riches and the chochmah (wisdom) and da’as (knowledge) of Hashem. How unfathomable are His mishpatim and unsearchable His ways.
34 For who has known the Ruach of Hashem? Or who has been ISH ATZATO ("His Counselor") [Isa 40:13]?
35 Or who has given in advance to Him so that His presents come only as a (choiv) debt repaid? [IYOV 41:3 (11); Ro 4:4]
36 Because from Him and through Him and to Him are all things. Lo HaKavod l’Olamim. Omein. ("To Him be glory forever. Amen.")
12 I appeal to you, therefore, Achim b’Moshiach, through the rachamei Hashem (mercies of G-d), to present your geviyah (BERESHIS 47:18), all of your being as a korban chai (living sacrifice), kadosh (holy) and acceptable to Hashem (BERESHIS 8:21), which is your spiritual avodas kodesh service.
2 Stop allowing yourself to be conformed to the Olam Hazeh, but be transformed by your hitkhadshut (regeneration, renewal) of your mind, so that you may ascertain what is the ratzon Hashem (the will of G-d), what is the good, acceptable, and perfect will of G-d.
3 For I say to all who are among you through the chesed (unmerited favor, grace) given to me, that you should avoid a false sense of superiority in your thinking; rather exercise shlitah atzmi (self-control), thinking with seichel, as G-d has measured to each a measure of emunah.
4 For just as in one body we have many members (natural capacities), and all the members do not have the same function,
5 So we all are one body in Moshiach, and are individually members one of another
6 Having matanot (gifts) which differ in accordance with the chesed (unmerited favor, grace) given to us. If we speak for G-d as nevi’im (prophets), it should be in proportion to the emunah given to us.
7 If we offer particular acts of avodas kodesh service, it should be used in serving. One who functions as a rabbinic moreh should be active in teaching.
8 One who imparts chizzuk (strengthening, encouragement) should be active in that avodas kodesh ministry. One who makes tzedakah (contributions) should do so with nedivut (generosity). The one in manhigut (leadership), with diligence. The one in bikkur cholim (visiting the sick) and gemilut chasadim (benevolence), with simcha.
9 Let ahavah (agape) be without tzevi’ut (hypocrisy). Hate what is haRah, be devoted to what is tov.
10 Show mishpochah (family) affection to one another in ahavah shel achvah (brotherly love). Be first in esteeming one another, in showing mutual respect.
11 Be zealous without negligence; with bren (fervor, hitlahavut) be burning with the Ruach Hakodesh. With avodas kodesh serve Hashem.
12 Have simcha in tikvah. Have zitzfleisch in tzoros. Keep davening tefillos.
13 With a spirit of koinonia, keep the pushke full for the needs of the Kadoshim. Aspire to hachnosas orchim.
14 Say a bracha on those who bring redifah (persecution) on you, let it be a bracha and not a kelalah (curse).
15 Join in simcha with those who rejoice, weep with those who weep.
16 Think with a (spiritual) consensus in achdus harmony among yourselves. Do not cherish the thoughts of the ba’al gaavah (haughty person), but associate with the anavim ("humble," YESHAYAH 29:19), with the lowly am ha’aretz; do not be chachamim (wise ones) in your own estimation [1:22].
17 Repay no one ra’a (evil) for ra’a (evil). Take into consideration what is haTov in the sight of everyone and do that. [MISHLE 3:4 TARGUM HASHIVIM]
18 If possible, so far as it depends on you, live in shalom with everyone.
19 Do not take your own revenge, beloved, but give opportunity for G-d’s Charon Af (burning wrath), for it is written, LI NAKAM V’SHILEM ("Vengeance is mine and recompense, repayment‖I am He who will repay, says Hashem" DEVARIM 32:35).
20 "But if your enemy is hungry, feed him; if he is thirsty, give him drink; for in so doing you will heap coals of fire on his head" MISHLE 25:21-22.
21 Do not be overcome by what is ra’a, but overcome haRah with haTov.
Copyright © 1998 by David H. Stern. All rights reserved.
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