Walk through Romans 8 with divine "Hebrew" language

“Therefore, now there is no gezar din (verdict) of ashem (guilt), no harsha'ah (condemnation as guilty) for those in Moshiach Yehoshua (Yeshua Jesus) (cf. Ro 5:18). For the Torah (instruction; to hit the MARK/ opposite of sin) of the Ruach HaKodesh (instruction of the Holy Spirit) that gives Chayyim (life) in Moshiach Yehoshua (Christ) YIRMEYAH 31:31-34; YECHEZKEL 36:26-27 has set you free from the Chok of Chet and Mavet (controlling influence of sin and death). For what the Torah was unable to do in that it was weak through the basar (fallen human nature) under Chet Kadmon (original sin; trying to "get" what was already "given") and without hitkhadshut (renewal and regeneration by the Ruach Hakodesh), God sent his own Ben HaElohim Moshiach/Messiah in the very demut (likeness) of the basar (to bear witness in the flesh) of sinful humanity and as a chattat (sin offering, sin atoning sacrifice, 2C 5:21) and both pronounced and effected a sentence of death on HaChet baBasar (Sin in the Flesh, in the fallen old humanity) In order that the maleh chukat haTorah (the full statute requirement of the Torah; instruction of NOT missing the mark, see VAYIKRA 18:5) might be fulfilled in us whose halakhah (path that the one walks) is in the Derech HaChayyim (the Way of Life) according to the Ruach Hakodesh (Holy Spirit) and not in accordance with the basar (Flesh, dedication to physical desire rather than to the obedience of God). For those who exist in terms of the basar take the side of the basar, whereas those who exist in terms of the Ruach Hakodesh take the side of the Ruach Hakodesh (Holy Spirit). For the way of thinking of the basar (flesh) is mavet (death), whereas the way of thinking of the Ruach Hakodesh (spirit of Truth) is Chayyim (life) and Shalom (peace). Because the way of thinking of the basar (flesh)is hostility, eyvah (enmity BERESHIS 3:15) toward God, for it does not submit itself to the Torah (instruction of truth) of God; for it cannot. And those who are in the basar (flesh) are not able to please Hashem. However, you are not in the basar i.e., unregenerate but in the Ruach Hakodesh, assuming that the Ruach Hakodesh of Hashem does indeed dwell in you--if anyone does not have the Ruach HaMoshiach (spirit of Messiah), that person does not belong to Moshiach (Messiah). And if Moshiach is in you, the body (of the basar; flesh) is dead because of sin 5:12 but the Ruach Hakodesh is life for you because of Tzedek (righteousness cf. Ro 5:18. But if the Ruach Hakodesh (Spirit of truth) of Him~(Holy Spirit) who gave Yehoshua Techiyah (Yeshua Jesus Resurrection) from the Mesim (dead) dwells in you, He who raised Moshiach from the Mesim (dead) will give Chayyim (life) to your mortal bodies as well, through His indwelling Ruach Hakodesh (Spirit of Truth) in you. So then, Achim b'Moshiach, we are under no obligation to the basar (flesh) to live in accordance with the basar. For if you live in accordance with the basar (old fallen humanity under slave master Chet Kadmon: original sin) you will certainly die; but if by the Ruach Hakodesh you put to death the shameful acts of the body, you will live. For as many as are led by the Ruach HaElohim, they are bnei HaElohim (sons of God). For you did not receive a spirit of avdut (death), falling back into pachad (fear); but you received the Ruach of Mishpat HaBanim (Adoption), having Ma'amad HaBanim (the standing as Sons 9:4), by which we cry, "Abba, Avinu"! The Ruach Hakodesh himself bears eidus (witness) with our regenerate, Yn 3:6 ruach that we are bnei HaElohim. And if bnei HaElohim, then also yoreshim (heirs) of God and co-heirs (Ro 4:13) together with Moshiach (Messiah), provided that we suffer with him in order that we might also be set in kavod (glory, eschatological glorification) with him. For I reckon (from oklahoma lol) 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. For the eager expectation of HaBri'ah (the Creation) awaits the heavenly hisgalus (revelation, unveiling) of the bnei HaElohim. For HaBri'ah (the Creation) was subjected to hevel (futility), not willingly, but on account of Him who subjected it, in tikvah (hope), 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. For we have da'as that the whole Bri'ah groans and suffers the chevlei leydah (pangs of childbirth) until now. 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 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? But if we have tikvah for what we do not see, we eagerly await it with zitzfleisch. 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. 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. 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). 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. 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). In view of these things, what therefore shall we say? If Hashem is for us, who is against us? He who indeed did not spare His own Ben HaElohim but gave him up for us all, how shall He not also with him give us all things (see Ro 8:12-17; 4:13). Who will bring charges against the Bechirei HaElohim (chosen ones of Hashem)? It is Hashem who acquits and pronounces to be YITZDAK IM HASHEM (justified with G-d). Who is there to bring a judgment of harsha'ah (condemnation, to condemn to Onesh Gehinnom, cf. Ro 8:1)? It is Moshiach Yehoshua who died, rather was kam litechiyah (raised to resurrection), who also is at LIMIN HASHEM (the right hand of G-d--TEHILLIM 110:1), who also intercedes on our behalf (see Ro 8:26-27). Who will separate us from the Ahavas Moshiach (love of Moshiach)? Tzoros (affliction, trouble), or distress, or redifot (persecutions), or hunger, or nakedness, or danger, or cherev (sword 13:4)? As it is written, KI ALECHA HORAGNU KOL HAYOM NECHESHAVNU K'TZON TIVCHAH ("For Your sake we are being killed all the day; we are reckoned as sheep for slaughter") TEHILLIM 44:23,22. But in all these things we prevail bichlal (entirely) through Him who had ahavah for us. For I am convinced that neither Histalkus nor Chayyim nor Malachim nor Rulers, neither things present nor things to come nor kochot (powers), Neither height nor depth nor any other creature will be able to separate us from the ahavas Hashem which is in Rebbe, Melech HaMoshiach Yehoshua Adoneinu.” Kehilah in Rome 8:1-39 OJB “Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha'ah (condemnation as guilty) for those in Moshiach Yehoshua (cf. Ro 5:18). For the Torah of the Ruach HaKodesh that gives Chayyim in Moshiach Yehoshua YIRMEYAH 31:31-34; YECHEZKEL 36:26-27 has set you free from the Chok of Chet and Mavet. For what the Torah was unable to do in that it was weak through the basar (fallen human nature under Chet Kadmon and without hitkhadshut renewal and regeneration by the Ruach Hakodesh), God sent his own Ben HaElohim Moshiach in the very demut (likeness) of the basar of sinful humanity and as a chattat (sin offering, sin atoning sacrifice, 2C 5:21) and both pronounced and effected a sentence of death on HaChet baBasar (Sin in the Flesh, in the fallen old humanity) In order that the maleh chukat haTorah (the full statute requirement of the Torah, see VAYIKRA 18:5) might be fulfilled in us whose halakhah is in the Derech HaChayyim (the Way of Life) according to the Ruach Hakodesh and not in accordance with the basar. For those who exist in terms of the basar take the side of the basar, whereas those who exist in terms of the Ruach Hakodesh take the side of the Ruach Hakodesh. For the way of thinking of the basar is mavet (death), whereas the way of thinking of the Ruach Hakodesh is Chayyim and Shalom. Because the way of thinking of the basar is hostility, eyvah (enmity BERESHIS 3:15) toward God, for it does not submit itself to the Torah of God; for it cannot. And those who are in the basar are not able to please Hashem. However, you are not in the basar i.e., unregenerate fallen state but in the Ruach Hakodesh, assuming that the Ruach Hakodesh of Hashem (God) does indeed dwell in you--if anyone does not have the Ruach HaMoshiach, that person does not belong to Moshiach (messiah Yeshua Jesus). And if Moshiach is in you, the body (of the basar) is dead because of sin (missing the mark) 5:12 but the Ruach Hakodesh is life for you because of Tzedek (righteousness through Messiah) cf. Ro 5:18. But if the Ruach Hakodesh of Him who gave Yehoshua Techiyah (Yeshua Jesus Resurrection) from the Mesim( deceased/ dead) dwells in you, He who raised Moshiach from the Mesim (dead)will give Chayyim (life) to your mortal bodies as well, through His indwelling Ruach Hakodesh in you. So then, Achim b'Moshiach (brothers/sisters in Yeshua Jesus), we are under no obligation to the basar (flesh)to live in accordance with the basar (flesh). For if you live in accordance with the basar (old fallen humanity under slave master Chet Kadmon ;original sin~trying to GET what was already GIVEN; fullness of the direct relationship with God ) you will certainly die; but if by the Ruach Hakodesh you put to death the shameful acts of the body, you will live. For as many as are led by the Ruach HaElohim, they are bnei HaElohim. (Sons/daughters of God)For you did not receive a spirit of avdut (slavery in knowing; consciousness), falling back into pachad (fear); but you received the Ruach of Mishpat HaBanim (Spirit of Adoption), having Ma'amad HaBanim (the standing as Sons 9:4), by which we cry, "Abba, Avinu"(our divine daddy)! The Ruach Hakodesh himself bears eidus (witness) with our regenerate, Yn 3:6 ruach that we are bnei HaElohim (sons and daughters of God). And if bnei HaElohim, then also yoreshim (heirs) of God and co-heirs (Ro 4:13) together with Moshiach, provided that we suffer with him in order that we might also be set in kavod (glory, eschatological glorification) with him. For I reckon (that's Oklahoma draw lol) 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. For the eager expectation of HaBri'ah (the Creation) awaits the heavenly hisgalus (revelation, unveiling) of the bnei HaElohim. For HaBri'ah (the Creation) was subjected to hevel (futility), not willingly, but on account of Him who subjected it, in tikvah (hope), 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. For we have da'as (knowledge of the inner instruction) that the whole Bri'ah ( world of creation) groans and suffers the chevlei leydah (pangs of childbirth) until now. And not only so, but also we ourselves who have the bikkurim (first fruits; first order of seeds/productivity from sowing) of the Ruach Hakodesh also groan within ourselves, eagerly awaiting the Mishpat HaBanim (Adoption through judgment to freedom), that is, the pedut geviyyateinu (reward and redemption) ransom for Geulah redemption of our body BERESHIS 47:18 for the Techiyah (rebirth) from HaMesim (from the dead or being asleep in spirit). See Ro 3:24-25; 9:4 For in tikvah (hope) we were delivered in eschatological (prophetic)salvation. But tikvah (hope) which is seen is not tikvah, for who hopes for what he sees? But if we have tikvah (hope)for what we do not see, we eagerly await it with zitzfleisch (power to endure persevere in action; having "staying" power). In the same way, the Ruach Hakodesh helps us in our weakness (as creatures: see Ro 5:6). For as we daven (recite liturgical prayers), 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. And Hashem (God)who searches the levavot (heart) knows what is the way of thinking of the Ruach Hakodesh, because He intercedes as God would have it on behalf of the Kadoshim (The Most Holy). And we have da'as (inner instruction and knowledge) that for those who love Hashem (God) everything co-operates toward HaTov (recognizing the good)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). For those Hashem (God) had da'as (knowledge)of beterem (the pathway beforehand YIRMEYAH 1:5), Hashem (God)also decided upon from the beginning to be conformed to the demut (likeness) of Hashem's Ben HaElohim (Gods Son), that he Moshiach should be HaBechor (Firstborn) among many Achim b'Moshiach (brothers/sisters in Messiah). And those Hashem decided upon from the beginning Hashem also summoned, called; and those Hashem (the Name) summoned, called Hashem also acquitted, pronounced to be YITZDAK IM HASHEM (justified with God; if God wills it, describing the future); and those Hashem acquitted and pronounced to be YITZDAK IM HASHEM Hashem also set in eternal kavod (glory). In view of these things, what therefore shall we say? If Hashem is for us, who is against us? He who indeed did not spare His own Ben HaElohim (Son of God) but gave him up for us all, how shall He not also with him give us all things (see Ro 8:12-17; 4:13). Who will bring charges against the Bechirei HaElohim (chosen ones of Hashem)? It is Hashem who acquits and pronounces to be YITZDAK IM HASHEM (justified with God). Who is there to bring a judgment of harsha'ah (condemnation as guilty, to condemn to Onesh Gehinnom, cf. Ro 8:1)? It is Moshiach Yehoshua who died, rather was kam litechiyah (raised to resurrection), who also is at LIMIN HASHEM (the right hand of God--TEHILLIM (Psalms) 110:1), who also intercedes on our behalf (see Ro 8:26-27). Who will separate us from the Ahavas Moshiach (love of Moshiach Messiah)? Tzoros (affliction, trouble), or distress, or redifot (persecutions), or hunger, or nakedness, or danger, or cherev (sword 13:4)? As it is written, KI ALECHA HORAGNU KOL HAYOM NECHESHAVNU K'TZON TIVCHAH ("For Your sake we are being killed all the day; we are reckoned {to count; to esteem} as sheep for slaughter") TEHILLIM 44:23,22. But in all these things we prevail bichlal (entirely) through Him who had ahavah (love; obligation) for us. For I am convinced that neither Histalkus (death) nor Chayyim (sin) nor Malachim (Angels) nor Rulers, neither things present nor things to come nor kochot (powers), Neither height nor depth nor any other creature will be able to separate us from the ahavas (love; verb meaning to provide for and protect; also to have intimacy of action and emotion) Hashem which is in Rebbe, Melech (king) HaMoshiach( the anointed one) Yehoshua (Yeshua/ Jesus) Adoneinu.(our Lord)” (Fruit of Righteousness; pure heart) ‭‭Kehilah (congregation) in Rome‬ ‭8:1-39‬ ‭OJB‬‬