Revised Common Lectionary (Complementary)
119 ALEF Ashrei are the blameless ones in the derech, who walk in the torat Hashem.
2 Ashrei are they that keep His edot (testimonies), and that seek Him with kol lev.
3 They also do no iniquity; they walk in His drakhim.
4 Thou hast commanded us to be diligently shomer over Thy pikkudim (precepts).
5 O that my drakhim were directed to be shomer over Thy chukkot (statutes)!
6 Then shall I not be ashamed, when I have respect unto all Thy mitzvot.
7 I will praise Thee with yosher levav (uprightness of heart) when I shall have learned Thy righteous mishpatim (ordinances).
8 I will keep Thy chukkot; O forsake me not utterly. BEIS
32 Thou shalt rise up before the old, and honor the face of the zaken, and fear Eloheicha: I am Hashem.
33 And if a ger sojourn with thee in your land, ye shall not mistreat him.
34 But the ger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were gerim in Eretz Mitzrayim: I am Hashem Eloheichem.
35 Ye shall do no unrighteousness in scales, in weights, and dry measures.
36 Tzedek scales, tzedek weights, a tzedek ephah, and a tzedek hin, shall ye have: I am Hashem Eloheichem, which brought you out of Eretz Mitzrayim.
37 Therefore shall ye be shomer (on guard to keep) over all My chukkot (statutes), and all My mishpatim (judgments), and do them: I am Hashem.
21 But now, apart from the Chok, the Tzedek Olamim—the Tzidkat Hashem—has been revealed, as attested by the Torah and the Nevi’im,
22 That is, the Tzidkat Hashem through emunah in Moshiach Yehoshua (Yeshua) to all the ma’aminim (believers). For there is no distinction.
23 For all have sinned and suffered want of the kavod Hashem.
24 They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Hashem (gift of G-d) by the unmerited Chen v’Chesed Hashem (grace of G-d) through HaPedut (the ransom, the payment of ransom for the Geulah redemption—Shmuel Bais 7:23 that comes about through the Go’el Moshiach Tzidkeinu) which is in Rebbe, Melech HaMoshiach Yehoshua,
25 Whom G-d set forth as a kapporah (that which propitiates G-d’s wrath; cf the sa’ir l’azazel in Lv 16:22 and Isa 53:12 paying the onesh for sin) through emunah (faith) in the DAHM ("blood" Gen 22:7; Ex 12:3,6; Isa 53:7,10) of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat Hashem (righteousness of G-d) in pasach (passing over, letting go the penalty of) the averos (sins) committed in former times
26 In the forbearance of G-d, to vindicate his Tzidkat Hashem (righteousness of G-d) in the present time, that HASHEM TZADDIK ("G-d is righteous" DIVREY HAYAMIM BAIS 12:6) Himself and the One who counts to be YITZDAK IM HASHEM (IYOV 25:4) the person who has emunah (faith) and bitachon (trust) in [Rebbe, Melech HaMoshiach] Yehoshua.
27 Where then is boasting? (Ro 4:2) It has been memayet (precluded, excluded). By what kind of Torah? Of ma’asim (works)? No, on the contrary, by the Torah of Emunah (the Law of Faith, that is, the Law understood in terms of emunah).
28 For we reckon that a man is acquitted and pronounced to be YITZDAK IM HASHEM by emunah (personal faith, trust, bitachon), apart from the [(supposed) zechus-earning] ma’asei mitzvot.
29 Or is Hashem G-d of the Yehudim only? Is Hashem not also G-d of the Nations? Ken, of non-Jews, too,
30 Vi-bahlt (since), after all, Adonai echad ("G-d is one" DEVARIM 6:4). Therefore, He will consider to be YITZDAK IM HASHEM and acquit those of the bris milah on the ground of emunah and the "arelim" (uncircumcised ones) through that same emunah.
31 Does it follow that we abolish Torah and make it invalid through emunah? Chas v’shalom! Aderaba (to the contrary), we uphold the Torah.
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