23 For all have sinned and suffered want of the kavod Hashem.

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* that comes about through the Go’el Moshiach Tzidkeinu (the ransom),* which is in Rebbe, Melech HaMoshiach Yehoshua,

20 For by* [depending on] ma’asim of gezetz* shall KOL CHAI LO YITZDAK* (all living not be justified), for through the gezetz* (law) comes Da’as HaChet* (knowledge of sin).

23 For the loin (wages) that* Chet (Sin) pays out of its own payroll is mavet (death); however, the gracious matnat hachesed Hashem (the gift of the grace of G-d) is Chayyei Olam b’Moshiach Yehoshua Adoneinu.

6 And there is none that calleth upon Thy Shem,

that stirreth up himself to take hold of Thee;

for Thou hast hid Thy face from us,

and hast consumed us, because of avoneinu.

4 Everyone practicing chet also does averah, and chet is averah al HaTorah.

1 Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha’ah (condemnation as guilty) for those in Moshiach Yehoshua.* 2 For the Torah of the Ruach HaKodesh that gives Chayyim in Moshiach Yehoshua* has set me free from the "Gezetz" of Chet and Mavet.

12 Therefore, do not let Chet (Sin) reign in your mortal body to obey its ta’avot,* 13 And do not give Chet (sin) control of your natural capacities as neshek (weapons) of peysha (unrighteousness, transgression), but present yourselves to Hashem as ones alive from the Mesim and present to Hashem your natural capacities as neshek (weapons) of Tzedek Olamim. 14 For Chet (sin) shall not exercise bailus (sovereignty, ownership, dominion) over you; for you are not under Gezetz* but under Chesed (Grace).

15 What then? Should we commit averah, because we are not under Gezetz* (Law) but under Chesed (Grace)? Chas v’shalom! 16 Do you not know that when you give control of yourselves as someoneʼs avadim (slaves) to obey him, you are the avadim (slaves) of the one you obey, whether of Chet (Sin) resulting in mavet (death), or of Lishmo’a b’kol Hashem (Listening to the voice of Hashem, mishma’at, obedience) resulting in Tzedek Olamim? 17 But Baruch Hashem (Blessed be G-d) that you used to be avadim (slaves) of* Chet, but you gave your mishma’at shebalev (obedience from the heart) to the pattern of Torah* (the pnimiyus Torah of Moshiach) to which you were handed over. 18 Having been set free from* Chet (sin), you became an eved of the Tzidkat Hashem (the righteousness of G-d).

15 What then? Should we commit averah, because we are not under Gezetz* (Law) but under Chesed (Grace)? Chas v’shalom!

14 For we have da’as that the Torah is Ruchanit (Spiritual, of the Ruach Hakodesh); but I am of the basar (fallen humanity) sold under the power of (slave master Chet Kadmon) Chet. 15 For I do not have da’as what I do. For that which I commit is not what I want; no, it is what I hate that I do! 16 But if that which I do is what I do not want, I agree with the Torah that the Gezetz is good. 17 But now it is no longer I doing this, but [the power of] Chet (Sin) which dwells within me.*

34 In reply, Rebbe, Melech HaMoshiach said to them, Omein, omein, I say to you that everyone practicing Chet is an eved HaChet.*

8 If we make the claim that we do not have avon (sin), we cause ourselves to fall under mirmah* (deceit, fraud) and HaEmes is not in us.* 9 If we make vidduy (confession of sin) of chattoteinu (our sins), he is ne’eman (faithful) and tzaddik to grant selicha (forgiveness) of chattoteinu (our sins) and give us tohorah (purification, cleansing) from kol avon.*

9 If we make vidduy (confession of sin) of chattoteinu (our sins), he is ne’eman (faithful) and tzaddik to grant selicha (forgiveness) of chattoteinu (our sins) and give us tohorah (purification, cleansing) from kol avon.*

6 If we make the claim that we have deveykus with Him and in the choshech walk, we speak sheker and have no halakhah in the Derech Emes.

1 (For the one directing. Mizmor Dovid. 2 When Natan HaNavi confronted him after he went into Bat-Sheva)*

4 Wash me thoroughly from mine avon (iniquity),

and cleanse me from my chattat (sin).

5 For I acknowledge my peysha’im (transgressions, rebellions);

and my chattat (sin) is ever before me.

6 Against Thee, Thee only, have I sinned,

and done the rah in Thy sight;

that Thou mightest be found just when Thou speakest,

and be blameless when Thou judgest.

7 Surely, I was brought forth in avon;

and in chet did immi conceive me.*

8 Surely Thou desirest emes in the inward parts;

and in the inmost place Thou shalt make me to know chochmah.

9 Purge me with ezov (hyssop),

and I shall be tahor;

wash me,

and I shall be whiter than sheleg (snow).

5 I acknowledge my chattat unto Thee,

and mine avon (iniquity) have I not covered up.

I said, I will confess my peysha’im (rebellions) unto Hashem;

and Thou forgavest the avon (iniquity) of my chattat.

Selah

1 (Of Dovid. A maskil)

Ashrei is he whose peysha (rebellion) is forgiven,

whose chata’ah (sin) is covered.

11 [Lamed] For the sake of Thy Shem, Hashem,

pardon mine iniquity; for it is great.

6 [Zayin] Remember, Hashem, Thy rachamim and Thy lovingkindnesses;

for they have ever been of old.

7 [Chet] Remember not the chattot of my youth,

nor my peysha’im;

according to Thy chesed remember Thou me

for the sake of Thy goodness, Hashem.

12 Moreover by them is Thy eved warned;

and in being shomer over them there is great reward.

13 He that covereth his peysha’im (sins) shall not prosper,

but he who confesseth and forsaketh them

shall find mercy.

24 Moshiach, who himself NASAH (bore, carried away)* ES PEYSHA’EINU (our transgressions, our sins)* in geviyyato* on HAETZ* that, having become niftarim (deceased ones) to chattoteinu, we might become Kol Chai (all living) to Tzidkanut (Righteousness); UVACHAVURATO NIRPA LANU (by whose wounds you were healed).*

21 And she shall bear BEN (Son) and you will call SHMO* (his name) YEHOSHUA* because he will bring his people yeshu’ah (rescue, salvation, deliverance) from their peyshaim (rebellions).

21 The one who in his person had no da’as of chataah (sin),* this one Hashem made chataah* on our behalf that we might become the Tzidkat Hashem* in Moshiach.*

28 So he, having been offered up once in order that HU NASA CHET RABBIM* (he bore away the sin of many) and shall appear sheynit (a second time) for Yeshu’at Eloheinu without reference to chet for those who expectantly khakeh levo’o shel (await the arrival of) Moshiach.

8 The one practicing averos is of HaSatan, because from the beginning HaSatan sins. For this tachlis was made hisgalus of the Ben HaElohim, that he might destroy the pe’ulot HaSatan.

18 We have da’as that everyone having been born of Hashem does not continually sin, but the One having been born of G-d (Zun fun der Oybershter Moshiach) is shomer over him and HaSatan does not touch him.

5 Therefore, put to death your evarim (members) in the Olam Hazeh: zenut (fornication), debauchery, sensuality, zimmah (licentiousness), and chamdanut (covetousness), which is avodah zarah (idolatry).

3 But do not let zenut (fornication) or anything of tumah (uncleanness) or chamdanut (covetousness) even be named among you, as is proper for Kedoshim.

11 And do not involve yourself in the ma’asei haChoshech (works of darkness), those works without p’ri; but rather even expose them. 12 For as to the things being done by them under cover of secrecy, it brings bushah (shame) and is a bizayon (disgrace) even to speak of them.

26 Have ka’as and do not sin; do not let the shemesh go down on your anger.*

1 Achim B’Moshiach, if indeed a man is overtaken in some averah, you ones with ruchniyus restore such a one in a spirit of anavah (meekness), watching out for yourself lest also you come under nisayon (temptation).

1 Achim B’Moshiach, if indeed a man is overtaken in some averah, you ones with ruchniyus restore such a one in a spirit of anavah (meekness), watching out for yourself lest also you come under nisayon (temptation). 2 Bear one anotherʼs burdens* and thus you will fulfill the Torah of Moshiach.

15 And if your Ach b’Moshiach sins against you, go and reprove him in private, just between the two of you; if he listens to you, you have gained your Ach b’Moshiach.

15 And if your Ach b’Moshiach sins against you, go and reprove him in private, just between the two of you; if he listens to you, you have gained your Ach b’Moshiach.

6 But whoever causes a michshol (stumbling block) for one of these little ones, who have emunah in me, it is better for him that a heavy millstone be hung around his neck, and that he be drowned in the depth of the sea.

3 And why do you see the speck in the eye of your Ach,* but you do not consider the beam in your own eye.

14 For if you give men mechila (pardon, forgiveness) for their chattaim (sins), so also your Av sh’ba’Shomayim will give selicha (forgiveness) to you.

16 Therefore, make vidduy (confession of sin) to one another, and daven tefillos on behalf of one another, so that you may have refuah sheleimah (complete healing). The tefillah of a tzaddik is powerful and effective.

17 To the one having da’as, therefore, knowing to do tov and not doing it, to him it is chet.

8 Draw near to Hashem and Hashem will draw near to you. Cleanse your yadayim (hands), you chote’im (sinners)! And purify your levavot, you anashim of double mind!*

4 No’efot (adulterers)! Do you not have da’as that to have shaichus (closeness, friendship, intimacy) with the Olam Hazeh is eyvah im Hashem (enmity with G-d)? Therefore, whoever chooses to make the Olam Hazeh his Oihev is made an Oyev (Enemy) of Hashem.*

10 Out of the same PEH comes forth bracha and also kelalah. My Achim b’Moshiach, these things ought not to be.

8 Above all else, have fervent ahavah among yourselves, for AHAVAH KOL PEYSHA’IM T’CHASSEH* (love covers all wrongs).

1 Blessed is the ish that walketh not

in the Etzah (counsel, scheme) of the Resha’im,

nor standeth in the Derech Chatta’im,

nor sitteth in the Moshav (seat) of the Leitzim (scornful, ones mocking and reviling).

133 Order my footsteps in Thy imrah;

and let not any iniquity have dominion over me.

9 He that walketh uprightly walketh securely,

but he that perverteth his drakhim shall be known.

45 The ish tov from the good storehouse of the lev produces tov, and the ish rah out of the evil storehouse produces rah. For from the abundance of the lev the peh (mouth) speaks.

9 Or do you not have da’as that the resha’im (unrighteous ones) will not inherit the Malchut Hashem? Do not be deceived! Neither zannayim (fornicators), nor ovdei elilim (idolaters), nor mena’afim (adulterers), nor effeminate call boys nor homosexuals,* 10 Nor ganavim (thieves), nor kamtzanim (misers), nor shikkorim (drunkards), nor megadefim (revilers), nor the ones doing hona’ah (swindling) — none of these will inherit the Malchut Hashem.

4 And Pilate went outside again and says to them, Hinei, I bring him outside to you, in order that you may have da’as that I find no avon (offense), no cause for punishment, in him. 5 Therefore, Rebbe, Melech HaMoshiach came forth outside, wearing the wreath of thorns and the purple robe. And Pilate says to them, Hinei HaIsh!* 6 Therefore, when the Rashei Hakohanim and the mesharetim saw Rebbe, Melech HaMoshiach, they cried out, saying, Hang him on HaEtz! Hang him on HaEtz! Pilate says to them, You take him and you hang him on HaEtz! I find no avon in him.*

23 If you grant selicha to the averos of any, they have selicha; if there be any whose averos you retain, they are retained.*

7 If thou doest right, shalt thou not be accepted? And if thou doest not right, chattat is lurking at the petach. And unto thee shall be its teshukah (desire), and thou must rule over it.