9 Sorrow and distress to every soul of a man who does evil, first, a Jew, [then] a Greek! (The Jew is in the first place, after all, «the chosen of Yahweh», the Greek-Greek is in the second, also the word «Greek» in this context means all nonJews).
10 On the contrary, glory and honor and peace to everyone who does good, first to the Jew, and then to the Greek! (The Jew is in the first place, after all, the «chosen ones of Yahweh», the Greek Greek is in the second).
11 For there is no hypocrisy with God. (Personification of God, endowing the lord of God with human features. God has no face perception, that is, He does not single out a certain person, but this is not the case, see previous verses: 910).
12 Those who have sinned without the law will perish outside the law; and those who have sinned under the law will be condemned according to the law (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view).
13 (because not the listeners of the law are righteous before God, but the executors of the law will be justified, (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view).
14 for when the Gentiles, who have no law, by nature do what is lawful, then, having no law, they are their own law: (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view).
15 they show that the work of the law is written in their hearts, as evidenced by their conscience and their thoughts, now accusing, now justifying one another) (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view).
16 On the day when, according to my gospel, God will judge the secret affairs of men through Jesus Christ. (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view).
17 Behold, you are called a Jew, and you comfort yourself with the law, and you boast of God, (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view for Jews).
18 And you know [His] will, and you understand the best by learning from the law (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view).
19 And I am sure of myself that you are a guide for the blind, a light for those who are in darkness (Analogies, comparisons).
20 the teacher of the ignorant, the teacher of infants, who has a pattern of knowledge and truth in the law: (Analogies, comparisons).
21 How is it that when you teach another, you dont teach yourself? (Analogies, comparisons).
22 When you preach not to steal, do you steal? saying, «Do not commit adultery,» are you committing adultery? abhoring idols, are you blaspheming? (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view).
23 Do you boast of the law, but by the transgression of the law do you dishonor God? (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view).
24 For for your sake, as it is written, the name of God is blasphemed among the Gentiles. (Reasoning about the law of Moses the Torah, «divine» moralizing, revealing what is good and what is bad, from Pauls point of view).
25 Circumcision is useful if you keep the law; but if you are a transgressor of the law, then your circumcision has become uncircumcision. (Reasoning about the «benefits» and «non-benefits» of circumcision).
26 Now, if an uncircumcised person observes the ordinances of the law, will not his uncircumcision be imputed to him as circumcision? (Reasoning about the «benefits» and «non-benefits» of circumcision).
27 And he who is uncircumcised by nature, who fulfills the law, will he not condemn you, a transgressor of the law in the Scriptures and circumcision? (Reasoning about the «benefits» and «non-benefits» of circumcision).
28 For he is not a Jew who is outwardly, nor is circumcision, which is outwardly in the flesh; (Reasoning about the «benefits» and «non-benefits» of circumcision).
29 but [that] A Jew who is inwardly [such], and [that] circumcision, [which] is in the heart, according to the spirit, [and] not according to the letter: his praise is not from people, but from God. (The need to cancel the fulfillment of the Mosaic Law for the emerging pagan Christians. As is known from Acts, this topic was the main source of controversy in the early Church and was discussed at the Apostolic Council in Jerusalem (Acts, Chapter 15). In the epistle to the Romans, the Apostle Paul gives detailed arguments in defense of the councils decision on the non-necessity of observing the law for baptized pagans and discusses justification by faith, sin and the law).
Chapter 3
1 So what is the advantage [of being] A Jew, or what is the use of circumcision? (Jews have always observed the rite of circumcision with special care. By the time of the New Testament, circumcision became the main external difference between a Jew and a non-Jew, a kind of symbol of Judaism).
2 A great advantage in all respects, and above all, that the word of God is entrusted to them. (Especially (slav.) especially, most, most of all).
3 For what then? if some were unfaithful, will their infidelity destroy Gods faithfulness? (Justification by «true» faith).
4 Nothing. God is faithful, but every man is a liar, as it is written: You are righteous in Your words and will prevail in Your judgment. (God is always right, man is always wrong).
5 But if our unrighteousness reveals the truth of God, what shall we say? Will God not be unjust when He expresses anger? (I speak according to human [reasoning]). (Pauls reasoning about justice, truth-untruth from the point of view of «divine providence»).
6 Nothing. For [otherwise] how can God judge the world? (Pauls reasoning about justice, truth-untruth from the point of view of «divine providence»).
7 For if the faithfulness of God is exalted by my unfaithfulness to the glory of God, why else should I be judged as a sinner? (Pauls reasoning about justice, truth-untruth from the point of view of «divine providence»).
8 And shall we not do evil so that good may come out, as some slander us and say that we teach this way? Righteous is the judgment on such. (Pauls reasoning about justice, truth-untruth from the point of view of «divine providence»).
9 So, what is it? do we have an advantage? Not at all. For we have already proved that both Jews and Greeks are all under sin (Paul «proved» that «everything is under sin»).
10 As it is written, there is not one righteous; (However, everything is according to the will of God!).
11 There is no one who understands; no one seeks God; (However, everything is according to the will of God!).
12 all have gone astray, every one is worthless; there is no one doing good, there is not one. (Everyone behaves «wrong»).
13 Their larynx is an open coffin; they deceive with their tongue; the poison of asps is on their lips. (Asp (Greek) a poisonous snake).
14 Their mouths are full of slander and bitterness. (Everyone behaves «wrong»).
15 Their feet are quick to shed blood; (Everyone behaves «wrong»).
15 Their feet are quick to shed blood; (Everyone behaves «wrong»).
16 destruction and destruction are in their ways; (Everyone behaves «wrongly»).
17 they do not know the way of the world. (Everyone behaves «wrong»).
18 There is no fear of God before their eyes. (Everyone behaves «wrong»).
19 But we know that the law, if it says anything, speaks to those who are under the law, so that every mouth is blocked, and the whole world becomes guilty before God (Everyone behaves «wrong»).
20 For by the works of the law no flesh will be justified before him; for sin is known by the law. (The law of Moses is wrong).
21 But now, independently of the law, the truth of God has appeared, to which the law and the prophets testify («The truth of God, to which the law and the prophets testify» and acting «independently of the law» is only supposedly true!).
22 The truth of God is through faith in Jesus Christ in all and on all believers, for there is no difference, («The truth of God through faith in Jesus Christ in all and on all believers,» in other words, believe in Jesus Christ and all works! And everything, they say, will be great!).
23 because everyone has sinned and is deprived of the glory of God (Everyone behaves «wrong»).
24 Being justified freely, by his grace, by the atonement in Christ Jesus (Paul insists that faith alone is the atoning sacrifice of Jesus Christ and gives «justification freely, by his grace»).
25 Whom God offered as a sacrifice of propitiation in his Blood through faith, for the testimony of his righteousness in the forgiveness of sins committed before (The death of Jesus is understood in the New Testament as a redemptive sacrifice to God the father for the sins of all people).
26 In the [time] of Gods long-suffering, to the testimony of his righteousness at the present time, let it [appear] He is a righteous and justifying believer in Jesus. (Paul insists that faith alone is the atoning sacrifice of Jesus Christ and gives «justification freely, by His grace»).
27 Where is there something to boast about? destroyed. What law? [the law of] affairs? No, but by the law of faith. (Faith is suggestion and autosuggestion).
28 For we recognize that a person is justified by faith, regardless of the works of the law. (Paul expounds the attitude of Christians to the laws of Moses. The essence of this statement is that «a person is justified not by the works of the law, but only by faith in Jesus Christ,» that is, the Law (Torah) is valid only until the «savior» comes).
29 Is the God of the Jews only, and not of the Gentiles? Of course, and pagans, (The assertion of monotheism).
30 For there is one God who will justify the circumcised by faith and the uncircumcised by faith. (Affirmation of monotheism).
31 So we destroy the law by faith? Nothing; but we affirm the law. (Faith in Jesus Christ establishes the law).
Chapter 4
1 What, say, did Abraham, our father, acquire according to the flesh? (References to the Old Testament history).
2 If Abraham is justified by works, he has praise, but not before God. (References to the Old Testament history).
3 For what does the Scripture say? Abraham believed God, and it was imputed to him as righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).
4 The reward of the doer is imputed not out of mercy, but out of duty. (References to the Old Testament history, reasoning about the «righteousness» of faith).
5 But to him who does not do, but believes in him who justifies the wicked, his faith is imputed to righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).
6 In the same way David calls a blessed person to whom God imputes righteousness regardless of deeds: (References to the Old Testament history, reasoning about the «righteousness» of faith).
7 Blessed are those whose iniquities are forgiven and whose sins are covered. (References to the Old Testament history, reasoning about the «righteousness» of faith).
8 Blessed is the man to whom the LORD does not impute sin. (References to the Old Testament history, reasoning about the «righteousness» of faith).
9 Does this beatitude refer to circumcision, or to uncircumcision? We say that faith was imputed to Abraham for righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).
10 When did you get imputed? after circumcision or before circumcision? Not after circumcision, but before circumcision. (References to the Old Testament history, reasoning about the «righteousness» of faith).
11 And he received the sign of circumcision, [as] the seal of righteousness through faith, which [he had] in uncircumcision, so that he became the father of all believers in uncircumcision, so that righteousness would be imputed to them also (Reasoning about circumcision, as «the seal of righteousness through faith»).
12 And by the father of the circumcised, not only those who have been circumcised, but also those who walk in the footsteps of our father Abrahams faith, which he had in uncircumcision. (References to the Old Testament history, reasoning about the «righteousness» of faith). (Reasoning about circumcision as «the seal of righteousness through faith»).
13 For it is not by the law [granted] To Abraham, or his seed, the promise is to be the heir of the world, but by the righteousness of faith. (References to the Old Testament history, reasoning about the «righteousness» of faith).
14 If those who are established on the law are heirs, then faith is in vain, the promise is ineffective; (References to the Old Testament history, reasoning about the «righteousness» of faith).
15 for the law produces wrath, because where there is no law, there is no crime. (References to the Old Testament history, reasoning about the «righteousness» of faith).
16 So by faith, so that [it was] by mercy, so that the promise would be immutable for all, not only according to the law, but also according to the faith of the descendants of Abraham, who is the father of us all (References to the Old Testament history, reasoning about the «righteousness» of faith).
17 (as written: I have made you the father of many nations) before God, whom he believed, who gives life to the dead and calls the non-existent as existing. (References to the Old Testament history, reasoning about the «righteousness» of faith).
18 He, beyond hope, believed with hope, through which he became the father of many nations, according to what was said: «So your seed will be.» (References to the Old Testament history, reasoning about the «righteousness» of faith).
19 And, not having exhausted himself in faith, he did not think that his body, almost a hundred years old, was already dead, and the womb of Sarrin was dead; (References to the Old Testament history, reasoning about the «righteousness» of faith).
20 he did not waver in the promise of God by unbelief, but remained firm in faith, giving glory to God (References to the Old Testament history, reasoning about the «righteousness» of faith).
21 and being quite sure that he is also able to fulfill the promise. (References to the Old Testament history, reasoning about the «righteousness» of faith).
22 Therefore it was imputed to him for righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).
23 However, it is not in relation to him alone that it is written what was imputed to him (References to the Old Testament history, reasoning about the «righteousness» of faith).