NETZARIM YISRAELI EMUNAH -

NAZARENE ISRAELI FAITH -

`ARAMAIC GALATIANS` ...

A HEBRAIC UNDERSTANDING!!

BY

ANDREW G. ROTH

Andrew Gabriel Roth is a frequent scholarly contributor to peshitta.org, and author of the book “Signs of the Cross” (2001).

He is a passionate advocate for his Hebraic culture, and the early Nazarene writings which sprung from it.

Raised in New York as a Reform Jew, Andrew took an early interest in Hebrew prayer and liturgy.

 For more than three decades he has studied Hebrew, Aramaic, and the histories behind them.

After ten years of research into the Eastern Peshitta dialect, he released his preliminary findings in "Signs of the Cross".

 But his research did not stop there, and in his latest book, “Ruach Qadim”, he details the case for Aramaic written originality of 22 New Testament books, pointing to the Eastern Peshitta traditions as the best bearer of those writers’ original words.

Andrew’s painstaking attention to linguistic detail has resulted in a much better scholarly understanding of the true origins of the New Testament writings and the Hebraic roots of their thought.

http://www.aent.org

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`ARAMAIC GALATIANS`

Word for Word Translation

of

thE Epistle to the Galatians

from the Ancient Aramaic Peshitta Text

By Andrew Gabriel Roth

(for Millennium 7000 Ministries)

(with helpful explanatory footnotes in red (italicized) type by Andrew G Roth)

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(Footnotes in black type by  Pastor Denis and where indicated with Italiciled words in brackets to clarify a phrase )

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CHAPTER ONE

1:1 Paulos, shlikha la min bani anasha, w'ela byd barnasha, w'ela byd Eshoa Meshikha, w'Alaha abohi haw d'aqyameh min beyt meyta.

Paul, an apostle, not from men and not appointed by men, but by Y'shua the Messiah and Elohim 1, the Father, who raised him from the house of the dead,

Paul, an apostle, not from men and not appointed by men, but by Y'shua the Messiah and Elohim, the Father, who raised him from the house of the dead,

1:2 w'kulhon akhay d'aimi l'eidta d'ayt b'Galatya

To all the brothers who are with me in the congregations that are in Galatia:

to all the brothers who are with me in the congregations that are in Galatia, 2

1:3 Tibota amkhon w'shlama min Alaha awa w'min Maran Eshoa Meshikha.

Grace with you all and peace from Elohim the Father and from Our Master Y'shua the Messiah.

grace and peace to you all from Elohim the Father and from Our Master Y'shua the Messiah

1:4 Haw dyekheb napsheh khalp khetakhin d'nepetzin min almo haga bisha aykh tzebineh d'Alaha abwoon

Who gave his nefesh (soul, self) so our sins that are delivered from this world (that is) evil, as (according to) the will of Elohim our Father

who gave his nefesh (soul, self) so our sins that are delivered from this world (that is) evil, as (according to) the will of Elohim our Father;

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1. Alaha is the singular form of the word, and is translated as "Elohim" for clarity. Technically though the closest cognate in Hebrew, and therefore English, is Eloah. (Andrew G Roth)

(All following foot-notes in red italicised type  from Andrew G Roth).

2. Literally meaning `the Exiles of Yah`. The Hebrew root for `Diaspora` is `Galut`, hence the term `GalutYah` According to Peter, these were the Chosen People of the Dispersion (Ten-Tribes) scattered through modern Turkey and the former area of Aremea. (Rabbi Moshe Koniuchowsky).

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1:5 D'leh shubkha lai-lam al-meen aw-mayn

Who to glory be, forever and ever, amen.

to Whom the glory be, forever and ever, amen.

1:6 Mitdamar ana aykana baigil metehepkin anton min Meshikha haw d'qirkon b'tiboteh l' sevarta akhrata

In surprise (dead of speaking 3) I (am) that in quickness forgotten you from Messiah has who called you in his grace to gospel another

I am stunned into silence, as if dead, that you have so quickly forgotten Messiah who has called you to his grace and gone to another gospel

1:7 aida d'ela aytih ela anasha haw ayt d'dalkhin lkhon w'tzebin d'nashekhelpon sevarteh d'Meshikha

through whom none exists, but men there are who agitated you and desired to pervert the Gospel of Messiah

that is non-existent, but there are men who agitated you and desired to pervert the Gospel of Messiah.

1:8 Ap an khnan din aw malaka min shmaya nesebarkon leber min ma d'sebarnakon nehwa kharem

For us we but else an angel from heaven preach outside from what was preached to you, let them be cursed.

For if us, or even an angel from heaven, preach outside from what was preached to you, let them be cursed.

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3 This word is translated usually as "amazed" or "astonished". However, it parses out literally as met (dead) d (of) amar (saying/speaking). It would therefore appear to be an idiom akin to saying "the crowd was stunned into dead silence", thus indicating a kind of deep surprise that renders one speechless like the dead.

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1:9 Aykanna dmin loqadam amarat w'hasha tob amar ana d'an anash mesebar lkhon leber min ma d'qabalton nehwa kharem

As that from before I said, and so again say I now, who they men preach to you outside from what that you have received, let him be accursed.

As I said before, so I say again: Whichever man preaches to you outside of what you have received, let him be accursed.

1:10 hasha gir l'banisha haw qapis ana haw l'Alaha haw l'banisha baia ana aw d'ashpar aleh gir aidma l'hasha l'baninasha shapar hawyit aibda d'Meshikha la hwa hawyit

Now therefore to the sons of men are persuaded (by) I or (by I to) Elohim? Are to the sons of men sought I else of pleasing if until to now to the sons of men please, be (a) servant of Messiah not was would

Do I persuade men or Elohim? Do I seek to please the sons of men (because if so), I should not be a servant of Messiah.

1:11 mawdai ana l'kon din akhay d'sebarta d'astberata meni la hwt min barnasha

(You plural) recognize I to you yet brothers that the Gospel that I preached from not was from the sons of men

But I want you to realize, my brothers, that the Gospel I preached to you was not from the sons of men.

1:12 apala gir ana min barnasha qabalton w'yalpteh ana b'gilyana d'Eshoa Meshikha

Not even for I from the sons of men received and teaching I in the revelation of Y'shua the Messiah

Nor did I receive from the sons of men teaching in the revelation of Y'shua the Messiah

1:13 shamaiton gir hawpki d'min qadim d'b'yehodiota d'aytirait radap howyit aidteh d'Alaha w'khareb howyit leh

You have heard therefore (of) conduct my that from previous of in Judaism of especially following be his congregation of Elohim and devastating especially it

You have heard then, regarding my previous conduct in Judaism, especially about how I followed the congregation of Elohim and greatly devastated it.

1:14 W'metityeter hawyit b'yehodoata tob min sgyaa beni sheni d'ayt hwa b'tehomi w'yitirayt tan howyit b'yolpana d'abohi

And gained was (I) tremendously in Judaism better from many countrymen my who were in my kindred and especially zealous in the teaching of my fathers

And how greatly advanced I was in Judaism, superior to most of my countrymen, who were also my kin. And, in particular, how zealous I was with respect to the teaching of my fathers. 4

1:15 kad tzeba din haw min d'peryshani min keres ami w'qorni b'tiboteh

when (His) will judged he, from whom set me apart from the womb, my mother, and called me into grace His,

But when (Elohim) willed it, He who set me apart from the womb and from my mother, called me to His grace

1:16 d'negla bereh bi d'asberyohi b'aimmeh ber shaiteh la galit l'basra w'l'dema

to reveal 5

 His son him that I preached among the Gentiles not (did I) disclose (it) to flesh and to blood 6

in order to reveal the manifestation of his son that I preached to the nations, I did not explain this to any living person.

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4 Paul is not stating here that he no longer follows the Teachings (Torah) of his fathers as some christians infer; Rather the opposite, as in other Epistles he was at pains to encourage the Ecclessia to follow the faith of the Fathers. Paul was not rejecting Judaism and accepting a new religion called `christianity`. He fully accepted and walked in all of the biblical teachings of Judaism. Only now, he by revelation recognises Yah`shua as the promised Jewish Moshiach. (Pastor Denis)

5 The Aramaic word negla can also mean "manifest", as in revealing through a visual process. This is a common word play Paul uses, emphasizing that Messiah was revealed through his manifestation in the flesh. "Manifestation" is also one of the many meanings of "miltha", usually translated as "word", in John 1:1. The other word play is between the root Gela and "Galilee", where Messiah was revealed/manifested in the flesh.

6 Aramaic idiom, "to flesh and blood" means "to any living person".

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1:17 W'ela etzalot l'Ourushaliyim lwat shlikha damin qadami. Ela azelot l'aravya w'tob hipekeet l'drmesoq

And not did I go to Jerusalem towards the apostles who were there before me. Instead (I) went to Arabia and returned to Damascus.

Nor did I even go to Jerusalem, 7 to the apostles who were there before me, but instead I went to Arabia and then returned to Damascus.

1:18 W'min beter telat shanin atzelot l'Ourushalyim d'ekhzeh l'Keepa. W'kawit lvateh yamata khameshtaiser

And from after three years I went to Jerusalem to see towards Peter and remained there (for) days fifteen.

And after three years I went to Jerusalem to see Peter and stayed there for fifteen days.

1:19 Lakharin din min shlikha la khazit ela an l'Yaqob akhohi d'Maran

To another yet from the apostles none seen except for Ya'akov, the brother of our Master.

I saw none of the other apostles, except for Ya'akov, the brother of our Master.

1:20 halen din d'ktab ana lkon ha qadam Alaha d'la makdab ana

These (things) yet that write I to you--behold--before Elohim--that not I lie

These things that I write to you---behold--before Elohim I testify, and I do not lie.

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7. Noting a very curious dialectical choice throughout the Aramaic NT, in the manner "Jerusalem is spelt . Not only do we see the word for "peace" in the word as we would in the Hebrew, but also "light", which is the same root "Torah" is derived from.

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1:21 min beter halen atyit l'atrota d'Soriya w'd'Qiliqin

From after these (things) went I to Syria and Ciliccia.

After these events, I went to Syria and to Ciliccia

1:22 w'ela yadain hawy li bapin eidta d'b'Yehud halen d'b'Meshikha

and (I) was not known by face by the assemblies that are in Judea (and) that are in Messiah

but I was not known by the Messianic assemblies in Judea.

1:23 ela hada belekhod shamayin hwa d'haw deman qadim radap hwa lan hasha ha mesebar hymanota hi deman qadam zebana mesekhep hwa

But this only they heard, that he who had before persecuted is now preaching the faith he (in) previous times cast down he

But they had only heard this: That he who previously persecuted them is now preaching the faith he used to try to cast down before.

1:24 w'meshbekhin hawaw bi l'Alaha

and praise they turned in to Elohim (for me/because of me)

And they turned their praise to Elohim on my account.

CHAPTER TWO:

2:1 Tov din min beter arbaisera shanin sleqit l'Ourushalayim am beranba w'dabarit ami l'Titos

Then but from after fourteen years, went up (I) to Jerusalem, with Barnabbas and also with me Titus.

Then after fourteen years, I went up to Jerusalem with Barnabbas and Titus also with me

2:2 sleqit din b'gilyana w'galit lhon sebarta d'mkrez ana b'aimmeh w'khawyteh l'aileen d' mistebrin hawaw d'midem aytihon beyni w'lhon dam soriqait rethet aw rehet ana.

Went up because (I) was in revelation and I made known to them the Gospel that preached I among the nations and explained then to (those)who were considered to be something among themselves, lest in vain I labored, (or) else should labor I.

I went up because I was in a revelation, and I made known to them the Gospel that I preached among the nations. I then explained to those who were considered to be something (great) among themselves, lest I labored in vain, or should labor.

2:3 ap Titos d'aimi d'aremaya hwa la aytenes d'nigezor

Concerning Titus, who was with me (and) who (a) Syrian is, was not compelled (to be) circumcised.

Concerning Titus, who was with me and who is a Syrian, he was not compelled to be circumcised. 8

2:4 Mittil din akha dgaleh d'ailaw aileen d'nagshon kharota d'ayt lan b'Eshoa Meshikha aykanna d'nashaibdonan

Because but brothers false enter had been brought who explored the freedom of is ours in Y'shua the Messiah (and) as (such) enslave us.

But because false brothers 9 had been brought in unbeknownst to us, and who explored this freedom10 of ours in Y'shua the Messiah with the intention of enslaving 11 us.

2:5 Apla mela sha-aia aytremin l'shoaibadhon d'sharara d'sevarta nekaweh lwatkon

Not even an hour we allowed to subjection, that (the) truth of the Gospel might abide with 12 you

But we did not allow even one hour to be subjected (to them), so that the truth of the Gospel might abide with you.

2:6 Hanon din d'mestebrin neqaon medem man din aytihon la betil li Alaha gir bepi anasha la neseb din halen medem la awsepo li

Those who consider themselves to be something, what they were is not a care to me, Elohim for (his) face (to) man (discriminate) 13, not receiving from those something, no increased knowledge, to me.

who consider themselves to be great, although what they were I really do not care about, since Elohim does not discriminate among men. Furthermore, not even these men were able to contribute to my knowledge.

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8 At least, not compelled before entering maturity and a full under-standing of what his own return meant. As seen later, part of the Galatian heresy was circumcising people who didn`t even believe, or who had not grown in any understanding. The proper order of things would be first to trust in Yahshua, and then seal that growth faith and faith in circumcision. Rather, man used circumcision as an entry point into the Community, as did the Jerusalem group and the Qumran community at the Dead Sea. (Rabbi Moshe K.)

Christians fall into the same trap today by declaring `Water Baptism` as the doorway into the Kingdom of God. Most churches of Christendom teach that infant or adult baptism makes them a `member of the church`. They too have the `cart before the horse` as the Jerusalem/Galatian Circumcision group had. Baptism is scriptural as is Circumcision for all Believers, but neither comes before personal faith in Yahushua and the new believer in Yah`shua must go through a period of spiritual instruct-ion so that he can fully understand the baptism/circumcision steps he is taking and not be rushed into, forced or compelled to do so before then. (Pastor Denis)

9 These `false brothers` had been accepted by James and the Chief Counsel at Jerusalem (Acts 2:12) as believers in Yahushua but they soon showed their `true colours` by compelling new believers in Yahushua to enter Brit-Malah and follow the man-made rabbinical traditions or else they would not be accepted as brethren. Again a case of `cart before horse`. (Pastor Denis)

10 The `freedom` is to obey Torah as ordained by YHWH and not to run around lawlessly as many churches do. To bring people into bondage means that people were asked to immediately follow all pharasaic customs which were thousands in number. (Rabbi Simon Altaf)

11 Many of these new Galatian believers in Yahshua (although of the estanged House of Israel ten-tribes) formerly followed non-torah customs and traditions and were in bondage to false religions in Galatia. The Jerusalem Circumcision group were attempting to make them exchange one kind of bondage for another (rabbinical man-made customs rather than Biblical Torah), but Paul immediately rejected their attempts, giving them no place. (Pastor Denis)

12 Technically, "towards" is the proper meaning of lwat. However, in this case "abiding towards" makes no sense in English. Rather, once the abiding has gone "towards you" it can also be said to be "with you".

13 In the Middle East, "to turn my face towards" is an Aramaic idiom that means to show favor. Conversely, to turn the face away means to isolate or ostracize. In this context, the idiom is rendered into neutral language as "discriminate".

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2:7 Ela akhrenya-ayt khazaw gir d'aythymanet sebarta d'aiorelota aikh d'aythamin Kapa b'gzorta

But on the contrary saw they for that entrusted to me the Gospel of the uncircumcision, as of they entrusted to Kefa those in circumcision.

Rather, on the contrary, for they saw that the Gospel of the uncircumcision was entrusted to me, just as they entrusted to Peter the Gospel for the circumcised.

2:8 haw gir d'khapet l'Kapa beshelikhota denezorta khapet ap li beshelikhota d'aimmeh

He for who encouraged to Kefa being sent to those who are circumcised, also (encouraged) me to be sent out to the Gentiles.

For he who encouraged Peter being sent to those who are circumcised, also (encouraged) me to be sent out to the Gentiles.

2:9 W'kad yadaio tibota d'aythebet li Ya'akov w'Kapa w'Yochanan hanon d'mestibrin hawaw d'aitihon aimoda yamina d'shotpota yebo li w'l'Barnabba d'khanan b'aimmeh w'hanon b'gizorta

And when they knew grace was given to me, Ya'akov and Peter and Yochanan, who were considered to be of pillars, the right hand 14 of fellowship gave to me and Barnabbas that we in the Gentiles and they in the circumcision.

And when they knew that grace was given to me, Ya'akov, Peter and Yochanan, who were all considered to be pillars, gave to Barnabbas and myself the right hand of fellowship, that we be among the Gentiles and they be among the circumcised.

2:10 b'lekhod d'lmeskana hawin aihedin w'atbetil li dehi hada aibdeh

Only of the poor they (asked) to remember and concern to me this is I have worked on.

They only asked us to remember the poor, and this is my concern also, that I have labored on.

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14 As in Tanakh with the naming of Ben-yamin, the right hand is an Aramaic idiom for strength.

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2:11 kad ata din Kapa l'Antiochi b'apohi akesteh mitil d'metteqelin hwawa beh

(and) when came who Kefa to Antioch in his face I admonished him, for culpable was he

And when Peter came to Antioch, I admonished him to his face, for he was worthy of rebuke.

2:12 D'aidala naton anasha min lwat Ya'akov am aimmeh akil hwa kad ato din neged hwa naphsheh w'peresh mitl d'dekhel hwa min hanon demin gzorta

Of before men from towards Ya'akov among the people (he) ate when came who led are his self/soul and separated (himself), for he feared from them (those) who (are of the) circumcision.

Before men from Ya'akov came, he ate among the Gentiles. But when they came he separated himself, for he feared those who were from the circumcised group.15

2:13 Owatrimyo hwa aimmeh l'hadeh ap sherka d'Yehodiya hakana dap Banarba aytdeber hwa l'meseb b'apyhon

Cast 16 were the people to these upon the remainder of Judah that (even) Barnabbas lead was to hypocrisy by upon them.

And all the others who were from Judah cast lots with him on this issue, so that even Barnabbas was lead into their hypocrisy.

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15 Throughout His earthly ministry, Yahushua took great pains to emphasise that all who desired to follow Him must understand that they had to shomer (obey) Torah. He, Yah`shua was deeply Torah-Observant, and coming from the House of Judah, in His quest to find and reclaim the `Lost Sheep of the House of Israel`, He showed Himself as upholding and adhering to Torah as an example to those `Lost Sheep of the House of Israel`, Galatians etc, who had centuries earlier fully rejected Torah Observance. in the book of St. Matthew ch. 23:34, Yah`shua prophesying, says to the Pharisees, "I send to you prophets, and wise men, and experts of the Torah, and some of them you shall kill and destroy...." So, rather than `doing away/annuling` Torah, Yah`shua declares He would send true Torah experts to the people to rightly instruct them in Torah- Observance.

Now, understanding all this, we must also come to the conclusion that Peter, Paul, Barnabas, and all the other Disciples, would never deviate from the teachings of their Master. Thus we conclude that Peter, Paul, Barnabas and the others would not at all, or at any time, consume non-Kosher foods.

 In fact there is no hint at all in Galatians that Peter was consuming non-Kosher foods. The point of Rabbi Shaul`s (Paul) rebuke to Kepha (Peter) was not kosher or non-kosher foods, but rather that Kepha was actually sitting down to eat at the same table (but not the same meats) with `Gentiles` and then refraining from doing so when the Jewish brethren arrived, for those Jewish brethren whom Rabbi Shaul refers to here, followed the Oral Torah more than the Written Torah; And the Oral Torah forbade Torah-Observant Believers to even sit down or eat at the same table as `Gentiles`, for the Oral Torah said that anything cooked by `Gentiles` was unclean/idolatrous as was sitting at the same table with them.
Rabbi Shaul had at one time belonged to the faction (House of Shammai) that these Pharasaical, Oral-Torah Jews were from and he, Shaul, after his Conversion, freely ate at the same table as `Gentiles` (but only Kosher). 

 It did not bother him that Oral-Torah Jews saw him doing so, for he was as we would say, `delivered from public opinion`, as well as being called to the `Uncircumcised`. He, Shaul, considered Peter a hypocrite for `hiding` his actions from those of the `Circumcision`. He considered that Peter should be `open` with his actions before everybody. But Rabbi Kepha on the other hand, did not want to be seen by those of the `Circumcision`, while eating with `Gentiles` for he was called to preach the Gospel to the `Circumcision` and had the `Circumcision` seen Peter at the same table as the `Gentiles` he feared it would hinder his ministry amongst the `Circumcision`, and that they would have nothing to do with his `Gospel` and thereby he would destroy his `Testimony`

 Now Barnabas who was an excellent Teacher of the Torah sided with Kepha over this matter, so we realise that this is simply a dispute, albeit a very hot one, between 2 brethren, Shaul and Kepha, on how to witness to the `Gentiles`, and has absolutely no bearing on who was `right` or `wrong`.

 Christians are taught that Rabbi Shaul was right and Kepha and Barnabas were wrong. Nothing could be further from the truth.
They all totally agreed on and followed YHWH`s Law in the Written Torah (Genesis-Deut).
To illustrate a point; In my own ministry for over 27 years, I have ministered amongst the Asian Community. Now if I were to be seen by Moslems sitting at the same table as pork-eaters, (even though I did not myself eat the pork), that would make my ministry amongst the Strict-Moslems very difficult, as they would consider me an unclean abomination and I would not be allowed into their homes, sit at their table or even to shake hands with them. As in the case of Kepha, I too would have to rise hurriedly from the table and make a hasty exit, lest the Moslems to whom I witness saw me. no doubt I like Kepha would be considered acting the hypocritic .This was Kepha`s dilemma. Shaul was not more right than Kepha in this matter/manner of personal Witness. (Pastor Denis)

16 "to cast", is an idiom that means "to make a decision, submit". Lamsa translates this passage as "cast lots" even though neither word for "lots", appears directly in the text. James Trimm has opted to use a bit more neutral language by saying "they submitted" in his HRV. Both readings though are correct, since casting lots is a popular eastern image for making up one's mind.

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2:14 w'kad khazit d'la aileen teritzayt b'sharara d'Awngaleyon 17 eymereet l'Keefa l'ai-yen kulhon ein ainat 18 d'Yehodiya ainat Arma-ayt chaya ainat w'ela Yehoda-ayt aykanna aleetz ainat l'aimmeh d'Yehoda-ayt nekhwan

when--behold--those who not followed righteously in his truth of the Gospel, said I to Peter, to the eyes of them all 19, "If you who are Judeans, you Arameans 20 live you as (Arameans) and not as Judeans, urge you to the Gentiles of Judeans to be as

But behold! When those who did not follow righteously the truth of the Gospel, I said to Peter, in front of all their eyes: "If you who are Judeans, you Arameans, live as Arameans and not as Judeans, why do you urge 21 the Gentiles who have joined themselves to Judah to live as Judeans?

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17 The original Peshitta (word used here)  is a loan word from the Greek evangelion. However, the "New Covenant Aramaic Peshitta Text with Hebrew Translation" editor writes on page iv, "Concerning the word 'gospel', only the pure Aramaic word sevartha is used in this edition, rather than the Greek word where the Peshitta uses it in 27 places." While the issue of loan words is complex and beyond the scope of a simple word-for-word translation, suffice to say that we should expect the Peshitta to have some of these, as it reflects the harsh reality of first century Israel under Roman domination. In fact, if the Aramaic were "pure", that would tend to invalidate the Peshitta's claim to originality. Finally, there are far more signs of Aramaic influence in the Greek New Testament than there are the other way around. It is for these reasons also that every line is scrupulously checked in multiple sources.

18 Later pointed Aramaic texts put a linea occultis, or a silencing mark, over the letter noon- n. I have elected to show that the letter was there in the transliteration however, even though it was not pronounced.

19 Aramaic idiom, "to the eyes of them all means, "to everybody's face; in the presence of them all".

20 Rav Shaul consistently says "Arameans" in the Peshitta where the Greek NT versions read "Greeks". Arameans were Semites that were closely related to Hebrews, but in this context refer to Semites living as non-Jews.

21 Rabbi Kepha being afraid of upsetting the `Jerusalem Circumcision Group had been urging/compelling the new `believers-in-Yahushau` to immediately follow the Kashrut Code and other Torah observances, but when Rabbi Shaul met Kepha at Antioch he remonstrated with him, telling him not to force or rush these new believers into Full Torah Observance. They had first to learn and understand the very basics of Torah Observance (as later advised by James and all the Ecclessia Leaders: Acts 15:1-29) and this learning process they would find at their local synagogue as they gathered sabbath by sabbath (Acts 14:1 & Acts 15:20/21)). (Pastor Denis)

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2:15 Ayn khanan gir demin kyanan Yehodaya khanan w'ela hawin min aimmeh khataya,

If we for who are of a nature Jewish 22 we and not are from the Gentiles sinners,

For if we who have a Jewish nature, ourselves and not those who are from Gentile sinners,

2:16 Mittil d'yadayeen khanan d'la mizdedeq barnasha min aivda d'namusa ela b'haymanutha d'Eshoa Meshikha dap khanan beh b'Eshoa Meshikha haymaneen d'min haymanoteh d'Meshikha nizdedeq w'ela min aivdeh d'namusa mittil d'min aivdeh d'namusa la mizdedeq kul beser.

For of we know who not justified sons of men from works of the Torah but in faith of Y'shua the Messiah, even we him in Y'shua the Messiah believed of from faith of Messiah be justified and not from works of the Torah, for of from works of the Torah no justified all flesh.

For we know that the sons of men are not justified by the works of the Torah, 23 but by faith in Y'shua the Messiah. Even we who believed in him, know that it is from the faith in Messiah that we will be justified and not from the works of the Torah. For from the works of the Torah no flesh shall be justified. 24; 25

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22 This is the only time in the entire Aramaic New Testament where the phrase "Jewish nature" appears. "Nature" is a very precise and abstract term in Aramaic theology. The word anyk refers to a classific-ation without a physical occurrence, kind of like having an image of a bird in one's mind but not seeing a bird directly. As such, the only types of natures that are talked about are animal, human, or divine. In this lone exception however, Rav Shaul bifurcates human nature further, into Jewish and (by implication) non- Jewish varieties.

23 Rabbi Moshe Koniuchowsky in his translation `Restoration Scriptures True Name Edition` writes regarding the phrase `works of the Torah, (quote) "This phrase `works of law` will appear throughout Galations, and does not refer to Torah-keeping. This phrase `works of law` is not found in any of Shaul`s other letters, or anywhere else in Scriptures. As such it has no 2nd or 3rd witness. Therefore it cannot be referring to (YHWH`S) Torah. For when YWHW confirms a truth in the earth, it is found in several places in His Word. The very fact that this term is so isolated and limited in scope to the `circumcision-first club` in one particular community (Gal. 2:4), should lead any individual to the under-standing that the phrase `works of law` does not speak of YHWH`s Torah, but rather of man`s perverted permutations" (end of quote). (Pastor Denis)

24 The Oral-Torah that the Jews of the `Circumcision Group` followed is called by Rabbi Shaul `The Works of the Law/Torah`. In Hebrew it is Ma`aseh Ha Torah and were rabbinical customs and commandments on how one should live and be counted worthy to receive Eternal Life. The Written-Torah on the other hand teaches salvation through the unmerit-ed Favour and Grace of Yah`weh (Genesis to Deuteronomy).
The conflict that Christians have regarding the Observance of Torah is that most of them are unaware that Rabbi Shaul speaks of 2 Torahs in his Epistles; One being the Written Yahweh-GivenTorah and the other being the Oral-Torah (which are the works of the law and command-ments of men).
Even Jewish people today are more knowledgable of the 2 Torahs than many of the `brilliant` Christian Bible-teachers who are unaware of them.
This is why millions of Christians misunderstand the Message of Rabbi Shaul in his Epistles....When he speaks of the `works of the law` Christ-ians think he is referring to the Torah of Yahweh (Gen.-Deut) and that we are not obligated to follow Yah`weh`s Torah, not realizing that it is the Oral Ma`aseh Ha Torah (works of the law that all Jews know about) that Rabbi Shaul is referring to. (Pastor Denis)

25 Rabbi Paulos is quite clear that our salvation does not come from Oral Torah, meaning works that Rabbis have defined for us, but it is by faith. It woud be wrong to apply this (verse 16) to the Torah of Moses as that does give us the method of Salvation by Grace long before Messiah turned up in a human form, and also the (written) Torah reveals it`s Goal, which is Messiah. Once again we find Gentiles have made a mess of this one verse applying it to the Torah of Moses which is `Life`. The Torah of Moses is the Master Yahushua`s manuel, so without it we have no light or lamp to walk in the darkness. (Rabbi Simon Altaf)
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2:17 Ap din kad b'aynan d'netzededeq b'Meshikha ashtekekhon leen ap khanan khataya madin Eshoa Meshikha meshemshana haw d'khatita khas.

If but while in our eyes 26 of right in Messiah find us upon ourselves sinners, (is) therefore Y'shua the Messiah (a) servant of sin? Elohim forbid!

But if while we seek to be justified by Messiah we still find ourselves to be sinners, should (it be) therefore that Y'shua the Messiah is a servant of sin? Elohim forbid!

2:18 An gir l'aylin d'setret tob l'hayn banay ana khawit ail naphshi d'aiver ail poqdana ana.

If for to who of destroy good to build I demonstrate about my soul/self that passes over about commandment I. 27

For if I build again the things I destroyed, I will prove to myself that I have passed by the commandment.

2:19 Ana gir b'namusa l'namusa miteet d'l'Alaha akha.

I for by Torah, to Torah dead (am I) that to Elohim live I.

For by the Torah I am dead, that I might live to Elohim. 28

2:20 w'aim Meshikha zaqip ana w'makil la hwa ana khay ana ela khay bi Meshikha w'hana d'hasha khay ana b'beser b'haymanota haw d'breh d'Alaha khay ana haw d'akhbin w'yeheb naphseh khulpin.

And with Messiah crucified 29 I and therefore not was I (who) lives, but lives in (me) Messiah, and this life I in the flesh in faith was that the Son of Elohim lives, I was of loved and gave his soul/life for me.

And I am crucified with Messiah, so it is not I that live, but Messiah lives in me; and the life I live now in the flesh of the Son of Elohim, who love me and give his life/soul for me.

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26 "in our eyes" is an Aramaic idiom meaning, "we seek".

27 "passes over sin", an idiomatic expression meaning, "transgress". Literally, "to go around the commandment", just as the Hebrew word for repentance means "to turn back".

28 Rabbi Simon Altaf in his Nazarene Hebraic Study Scriptures trans-lates this verse 19 as "For I through the human law am dead to the human law, that I might live to Elohim." - And in his footnote to this verse Rabbi Altaf says, "Rabbi Paulos was referring to death living in the Pharasaical system of commandments and that he now had realised the life in YHWH through His Torah, which was personified in the living Messiah Yahushua." (Pastor Denis)

29 The same Aramaic word, also means "erect, straightened, and lifted up".

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2:21 la telem ana tiboteh d'Alaha ain gir byd namusa khay zediqota Meshikha magan meyt.

No frustrate I (the) grace of Elohim, if for by torah he (came) righteousness, Messiah (is) nothing (for) dead.

And I do not frustrate the grace of Elohim, for if righteousness came by the torah, then Messiah died for nothing. 30

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30 If people had to attain salvation through human customs and laws such as the rabbinic customs (Ma`aseh Ha Torah) or any other societal customs then the Messiah`s death would be in vain as everyone would be able to get to Heaven through their own human set of standards. (Rabbi Simon Altaf)

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CHAPTER THREE :

3:1 aw khasiri reaiyana Galatya meno khesem b'kon d'ha ain hawd'metzer tzir hwa qadam ayenykon Eshoa Meshikha kad tzaliv.

Oh! You deficient fools, Galatians! 31 Who has put bewitchment in you that has as he that portrayed turn before your eyes Y'shua the Messiah when crucified.

Oh! You foolish, deficient Galatians! Who has bewitched you from your faith 32 after Y'shua the Messiah, crucified, has been shown before your eyes.

3:2 hada belkhod tzeva ana d'edai minkon min aivda d'namusa nesevton rokha aw min shamaia d'haymanutha.

This only desire I of knowing from you, from works of the Torah did you receive the Ruach or from hearing of the faith?

Only this do I want to know from you: did you receive the Ruach from the works of the Torah 33, or did you receive the Ruach from hearing of the faith? 34; 35

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31 There is a clear wordplay between galatya, those who live in Galatia, and galoot, those who are exiles, the dispersed or captives. While we could not directly translate the passage as "you foolish exiles", it is very obvious that Rav Shaul is writing to both groups. Another key point lexically is that galatya is derived from the root gelah, which means "to reveal or uncover", (Genesis 9:21, 35:7), and this includes direct manifestations of Elohim. It is also the root from which we get the name of the place Galilee. Finally, even though the spelling between galatya and galoot is not exactly the same in araimac, the wordplay exists at a sonic level. Such homophonic layers of cleverness are extremely common throughout the Aramaic New Testament and are one of the strongest pieces of evidence we have for declaring its originality and primacy

32 Torah of Moses (Rabbi Simon Altaf)

33 Rabbi Moshe Koniuchowsky in his translation `Restoration Scriptures True Name Edition` writes regarding the phrase `works of the Torah,` (quote) "This phrase `works of law` will appear throughout Galations, and does not refer to Torah-keeping. This phrase `works of law` is not found in any of Shaul`s other letters, or anywhere else in Scriptures. As such it has no 2nd or 3rd witness. Therefore it cannot be referring to (YHWH`S) Torah. For when YWHW confirms a truth in the earth, it is found in several places in His Word. The very fact that this term is so isolated and limited in scope to the `circumcision-first club` in one particular community (Gal. 2:4), should lead any individual to the under-standing that the phrase `works of law` does not speak of YHWH`s Torah, but rather of man`s perverted permutations" (end of quote). (Pastor Denis)

34 Rabbi Simon Altaf in his translation "Nazarene-Hebraic Study Scriptures` translates this verse as, `This only thing I would like to learn from you, did you receive the Ruach (Spirit) by the Ma`aseh Ha Torah (rabbinic customs), or by believing what you heard through faith?" (Pastor Denis)

35 Rabbi Shaul uses the words `The Faith` to refer to Yah`weh`s Torah and indeed all of the First Covenant Writings, in many of his Epistles. (Pastor Denis)

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3:3 hakanna sekelin anton d'sharyton b'Rokha w'hasha b'beser meshelmin anton.

Thus foolish you are that the truth (you had) in spirit and that (now) in flesh end you. 36

Thus you are foolish--that the truth you had in spirit has ended in the flesh with you.

3:4 halen kulhin aiqa sibreton w'ashtop din aiqa

These every vanities you endured. O that (it was not) without cause.

All of these vanities you endured. Oh that it might not be for no purpose.

3:5 haw hakil d'yeheb b'kon rokha w'sair b'kon khaila min aivada d'namusa aw min shamaia d'haymanutha

He therefore who gives in you the spirit and works power 37 among you (does he) from works of the Torah or from hearing 38 of the faith?

He therefore, who gives you the Ruach, and works miracles among you, does he do things by the works of the Torah 39 or by hearing/obedience to faith 40?

3:6 aykanna d'haymeen Avraham l'Alaha w'aytkhashebet leh l'tzedeqo

For that believe Abraham towards Elohim and (it) was counted to him towards his righteousness.

Just as Abraham 41 believed Elohim, and it was credited to him as righteousness.

3:7 daio hakil d'hylin demin haymanutha anon hanon anon beneya d'Avraham

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36 This is one of the most difficult passages in Aramaic to translate into English, as any attempt to read just the words without the parentheses will reveal. What we see is that there is a definite juxtaposition between spirit and flesh, and that the Galatians' error leads to the latter. The word Nymlsm (meshelmin) that I have translated as "end" can also mean "complete", and to "complete in flesh" means to terminate after life with no redemption afterwards. A variation of Nymlsm is said actually by Y'shua on the cross as meshalam, or "it is accomplished!"

37 Or "miracles", since the word khaila is used as "power" in the Prayer of Our Master (kingdom, power, glory) and the power of the kingdom is to literally do miracles.

38 The word shema means "hear" but also "to obey". Probably the latter meaning is better, but both can equally and simultaneously apply to the point Rav Shaul is making. Know therefore that those who are of faith are sons of Abraham. You must therefore know that those who trust in faith are the children of Abraham.

39 See footnote 33 (Pastor Denis)

40 See footnote 35 (Pastor Denis)

41 Contrary to much of christendom who teach that Abraham received salvation through keeping the Torah, this verse 36, proves yet again that Abraham was made righteous (justified) through faith alone as it is written in Romans ch: 4:2/3. Salvation both in the First and Renewed Covenant is only by the Faith in Yahweh and the outworking of His unmerited favour and Grace upon the believing one. Long before Abraham and his sons were called to enter into Brit-Malah, he had justifying Faith in Yahweh. Followers of Moshiach Yah`sua are the same, Faith must come before Water-Baptism and Brit-Malah. (Pastor Denis)

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Know therefore that those who are of faith are sons of Abraham.

You must therefore know that those who trust in faith are the children of Abraham.

3:8 Mitil gir d'qedem yadai Alaha d'b'haymanutha haw metzedeqin aimmeh qedem seber l'Avraham d'amar ktaba qadisha debak netbarkon kulhon aimmeh.

Because for that (from) before knew Elohim that in faith he would justify the Gentiles first preached to Abraham as said in the Holy Scripture, through you will bless all nations.

Because Elohim knew beforehand that the Gentiles would be declared righteous through faith that he first preached to Abraham, as it is said in the Holy Scriptures, "In you shall all the Gentiles be blessed".

3:9 medin mhaymana haw meterberkon b'Avraham mhaymana

Then the believers are blessed by Abraham the faithful one.

the believers are blessed by Abraham the faithful one.

3:10 aylin gir demin aibda hanon d'namusa takhit lwat-ta anon ketib gir d'liyt haw kulmeen d'la naibed kul d'ketib b'namusa hana.

Those for who servants are of the Torah under, towards you written for that cursed is whoever that does not act on all that is written in Torah this. 42

For those who are servants of the Torah are still under a curse, 43 for it is written, "Cursed is everyone who does not act on all that is written in this book of the Torah.

3:11 d'la din mizededeq anash b'namusa lwat Alaha hada galya hi mitil d'ktib d'zadiqa b'haymanutha nekha.

But not from justified man by the Torah towards Elohim these (proofs) revealed were, for as it is written, righteous by faith will live.

But that no man is justified by the Torah before Elohim is evident, for it is written, "the righteous will live by faith".

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42 Technically hana is "these" as opposed to "this Torah". Therefore, it can also be translated as "all these instructions".

43 The `curse` referred to here is not the Torah itself as many christian pastors falsely teach, rather it is the penalty and consequences of disobeying the Torah. Many christians stop reading at this point and try to make out that the Torah is a curse, but Paul immediately refutes that foolish accusation and goes on to say that the `curse` is the penalty for rejecting Torah. This is also backed up in the Book of Revelations Ch. 22:14-19, where those who do His Commandments (Torah) have the `right` to the Tree of Life, whereas those who reject or change the Words/Meaning of the Book shall suffer the eternal consequences and penalty. Similarly, every citizen is subject to the laws of their own particular Nation, and therefore can be described as being under a `curse` if they break their own peculiar Laws, ie..they will soon be dealt with and brought to justice when caught. How utterly foolish, therefore, to say that God`s eternal and precious Word/Law which is far more important than the laws of any Land is a Curse. (Pastor Denis)

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3:12 namusa din la hana min haymanutha ela min d'naibed aylin d'ketibban beh nekha b'hayn

Torah thus not this from faith but from who does these that (are) written, in him will live it.

Thus the Torah is not made by faith, but whosoever will do the things that are written in it will live in it. 44

3:13 lan din Meshikha zevanan lwat-ta d'namusa w'haw hwa khalapin lwat-ta ketib d'liyt haw kul min d'mittela weqyesa

To for Messiah has redeemed us from curse of Torah and he became accursed, for written, cursed is whomever that hangs on a tree.

But Messiah has redeemed us from the curse of the Torah, 45 by becoming accursed for us, for it is written: "Cursed is everyone who hangs on a tree".

3:14 d'b'aimmeh tihwa borkateh d'Avraham b'Eshoa Meshikha w'khanan neseb showdiya d'rokha b'haymanutha.

That by the Gentiles might come the blessings of Abraham through Y'shua the Messiah and we the promise receive of the spirit by faith.

That the blessing of Abraham might come to the Gentiles through Y'shua the Messiah; that we might receive the promise of the Spirit through faith.

3:15 akhay aykh debyt benaynasha amar ana d'dtiqa d'barnasha d'aishterret anash la mesla aw meshkhalep beh medem.

Brothers, as among the sons of men speak I, that of a covenant of a son of man that is established, men not can refuse it nor alter something (in it).

My brothers, I speak as a man. Even though it be a man's covenant, yet if it is confirmed, no man can reject it or change anything in it.

3:16 l'Avraham din aytmelekh molkana w'l'zeraieh w'ela amar leh d'l'zerayikh aykh d'l'sgiyaa ela l'zerayikh aykh d'l'khad haw d'aytohi Meshikha.

To Abraham now was made the promises 46, and to his seed, and not said "to your seeds" as of many but "to your seed" as of to one, that is, Messiah.

Now the promises were made to Abraham, and to his seed as a covenant. He did not say seeds, as of many, but seed, as of one, that is Messiah.

3:17 hada din amar ana d'dyatiqa demin qadim aishterret min Alaha b'Meshikha namusa haw d'hwa min beter arbaima-ah w'teletin shanin la mishbekh d'neslih w'nebetel molkana.

That this say I, that the covenant which before was confirmed from Elohim in Messiah, Torah that was from behind four hundred and thirty years, (can) not of repudiate and nullify the promise.

And this I say, that the covenant that was previously confirmed of Elohim in Messiah cannot be repudiated and the promise nullified by the Torah which came four hundred and thirty years later. 47; 48

3:18 an din min namusa hi yartota mekil la hwt min molkana l'Avraham din b'molkana haw yeheb leh Alaha.

For if from Torah inheritance therefore not was promise to Abraham which in promise gives Elohim.

For if the inheritance is by the Torah, then it would not be as the fulfillment of promise, but Elohim gave it to Abraham by a promise.

3:19 mena hakil namusa mitil mestyanota ayt-tosef aidma d'nata zaraia haw d'leh hwa shoodiya w'aytiheb haw namusa byd molkana 49 b'aida d'metzaiya.

Why therefore the Torah? Because of apostasy added was it until of the coming heir 50 to whom was promised, and given was the Torah by angels and through the hand of a mediator.

Why then the Torah? It was added because of apostasy, 51 until the coming of the heir to whom the promise was made, and the Torah was given by angels, by the hand of a mediator.

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44 Rabbi Simon Altaf in his translation "Nazarene-Hebraic Study Scriptures` translates this verse 12 as, `And the Ma`aseh HaTorah (rabbinic customs) is not of faith, but whoever that does the written things in the Torah shall live in them` In his footnote to this verse in his translation, Rabbi Altaf says, (quote) "The established `written things` of YHWH is the Torah of Moses, so for anyone that lives by these Laws, they give life as stated in Torah Deutronomy 30:19" (end of quote) (Pastor Denis)

45 See footnote 40 (Galatians 3:10) (Pastor Denis)

46 In a stunning bit of Aramaic cleverness, Rav Shaul here actually lines up two words in a row, aytmelekh and molkana, that both mean "promise". This double meaning line up is a way of ratcheting up intensity, much in the way we might say in English, "he was a man's man". Here we see something more like "and we have a promise on top of a promise". There is also another wordplay in that both words also contain the root for "king" in them.

47 Rabbi Shaul states unequivocally that the Commandments in the Torah of Yahweh do not annul the Covenant which Yahweh had made with Abraham. In fact the Torah which was confirmed to Moshe 430 years after the Abrahamic Covenant actually confirms that Abrahamic Covenant. And so also, the Renewed Covenant (New Testament) confirms Torah. From the Adamic Covenant to the Renewed Covenant, they are built/layered, one on top of the other, and each confirms, strengthens and establishes the previous. As Rabbi Shaul declares "Do we then make void the Torah through personal Faith? ....By no means we actually establish It." Romans 3:31 (Pastor Denis)

48 The same principal must be applied to all Covenants. A newer one never annuls a prior one. That would have to mean that just as Torah never negated the Abrahamic Covenant, neither does the Renewed Covenant (New Testament) annul the Torah. (Rabbi Moshe Koniuchowsky)

49 Another amazing wordplay, so close that it threw me off in my translation. Rav Shaul has been using three different words meaning "promise" in this chapter. One of those frequent choices, molkana is spelled exactly the same as another word that means "angels"! So, either Rav Shaul is reminded of "angels" as he writes molkana as "promise", or perhaps the Greek is mistranslated and should read "the Torah was given by promise".

50 More literally, "seed", since a man's seed--his descendants--are his heirs.

51 And since Apostacy is still very rife throughout the world and prophesied by Yahushua and Rabbi Shaul to increase even more at the End of the Ages, is proof-positive that the Torah of Yahweh is still as valid, legal and necessary today in the 21st Century as it was in Moses` day. (Pastor Denis)

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3:20 metziaya din la hwa d'khad Alaha din khad haw.

A mediator then not was of one (only), but Elohim is one.

Now a mediator does not represent one alone, but Elohim is one.

3:21 namusa hakil seqobala haw d'molkana d'Alaha khas elo gir aytiheb hwa namusa aina d'meshkekh hwa lemkhayo sharirayit min namusa hawyah hwt zediqota.

(Is) Torah therefore received we against that promise of Elohim? Elohim forbid! If for given was Torah of able that give life, truly from the Torah would come righteousness.

Is the Torah we received against the promises of Elohim? Elohim forbid! For if the Torah had been given, which was able to give life, then truly righteousness would have come as a result of the Torah.52

3:22 ela khavesh ktaba kul medem takhit khatyta d'molkana b'haymanutha of Eshoa Meshikha neteheb l'aylin d'mahaymanin.

But surrounded has Scripture all things (that) are under sin, that the promise in faith of Y'shua the Messiah might be given to those who believe.

But the Scripture has encircled all things, and put them under sin, that the promise in the faith of Y'shua the Messiah might be given to those who believe

3:23 ad la din tatheh haymanutha namusa nater hava leyn kad khevisshin l'haymanutha d'aitida havat l'meytglayo

Before but came faith Torah guarding was us while we were confined from faith about to be revealed.

But before faith came Torah was guarding us, while we were confined from the faith about to be revealed.

3:24 namusa hakiyl taraa hava l'an lvat Meshikha damin haymanutha netzedekh

The Torah therefore tutor was for us going towards the Messiah that us by faith be justified

The Torah was therefore a tutor53 for us, going towards the Messiah, that we, by faith, might be justified.

3:25 kad atha din haymanutha leh havin tehit taraa

Since come but faith not we under tutors.

But since faith came, we are no longer under tutors.54

3:26 kulhon gir baniya anton d'Alaha b'haymanutha d'Eshoa Meshikha.

All for sons you of Elohim by faith in Y'shua the Messiah.

For you are all the children of Elohim by faith in Y'shua the Messiah.

3:27 aylin gir d'b'Meshikha aimdeton l'Meshikha l'beshton

Those for who in Messiah immersed themselves, to Messiah they have put on. 55

For those who have been immersed in Messiah, have been clothed with Messiah.

3:28 Lyt Yehodya w'la Armiya lyt aibdeh w'ela bar khara lyt d'kara w'ela neqbeta kulkon gir khad anton b'Eshoa Meshikha.

There is not Jew and not Aramean, there is not slave and not son of freedom, there is not male and not female, all one are you in Y'shua the Messiah.

For there is neither Jew nor Aramean, nor slave nor free, nor male nor female, but you are all one in Y'shua the Messiah.

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52 There is no `confrontation/dispute between the Torah of Yahweh and the `Promises of Elohim` ie Salvation, for the Torah clearly states that Salvation is by Heartfelt Faith (circumcised in heart) in Yahweh and His unmerited Grace alone (Deuteronomy 10:16). The Book of Hebrews ch. 11 clearly states that all the First Covenant saints from Abel to Yoch-anan the Immerser exercised this Heart-felt Faith in Yahweh as the route to Salvation just as do the Renewed Covenant believers. The keeping and outworking of Torah in the lives of all these saints, both in the First and Renewed Covenant proved that Faith and Grace was already at work in their lives. None of the First Covenant saints relied on their ability to keep the Torah as a means of Salvation. Faith in Yahweh and His unmerited Grace towards them was their Key to `Righousness`, and keeping of Torah was the outworking of that Grace in their lives. "Abraham believed /had faith in Elohim and it was counted unto him for righteousness" Romans 4: (Pastor Denis)

53 The aramaic word for `Tutor` in this verse (24) is singular in it`s context and speaks of the written Torah as it is Singular and not plural (although men and not Yahweh have divided Torah into 5 separate books) and this is contrasted with the same aramaic word `Taraa` (verse 25) where there that word `Taraa` in it`s context is plural ie `tutors.` We have the same in the `English language` where the word `sheep` is either singular or plural according to it`s context. (Pastor Denis)

54 `Taraa` in this verse (25) is in the plural (tutors) (as the context of the verse in Aramaic shows) and refers to the scribes and Torah-teachers who had set themselves up as the experts of the Law (Torah) and were of the same School of Shimmai as the Torah Teachers whom Yah`shua rebuked (St. Matthew 23) for their wrong interpretation of Torah. We who have `put on/immersed in` Ya`shua and Ruach HaKodesh are no longer under these wrong teachers for as Yah`shua Himself said, "...the Ruach HaKodesh whom the Abba will send in My name, shall teach you all things and bring to your remembrance all things that I have said to you" (St. John ch.14:26) where He was referring to Torah-Observance (v.21). The Ruach HaKodesh of Yahweh still teaches us the Torah of Yahweh.(Pastor Denis)

55 That is, as a garment wraps a person in. This is a very common idiom in both Hebrew and Aramaic. Rav Shaul uses it elsewhere in Ephesians when talking about putting on the armor of Elohim and the breastplate of righteousness. A very similar idiomatic usage, where someone is clothed in zeal like a cloak, is found in Isaiah 59:.

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3:29 W'ain d'Meshikha anton makil zaraieh anton d'Avraham w'yirta b'molkana.

And if of Messiah you are, then seeds you are of Abraham and inheritors by the promise.

And if you are of the Messiah, then you are seeds of Abraham and inheritors by the promise.56

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56 Since we are the seed of Abraham our forefather who had Emunah (trusting-faith) in Yahweh,and who kept the Torah and the Covenant of Brit-Malah, and since Torah is `forever`, we also in due course, after we have come to Faith in Moshiach Yah`shua and learned the basics of our Nazarene-Faith and come to an understanding and acceptance of Torah ought to uphold and enter into the Covenant of Brit-Malah and Torah Protection and Guardianship as Abraham did. (Pastor Denis)

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CHAPTER FOUR :

4:1 Amar ani din dikhma zavna dyarta teleh la perysh min avda kad mara haw d'kulkhon

Say I but that for time heir (is a) child (he is) not different from the servants. Though Master is (he) of all of them.

But I say that for a period of time the heir is a child, no different from the servants, even though he is the Master over all of them.

4:2 Ela tachit apitropea aytohi w'ribi bateh edema l'zawna desam abohi

But under guardians he is and stewards of home until of time which has set his Father.

However, he is under guardians and stewards of the house, until the time which his Father has set.

4:3 hakana ap hanin kad yeloda hawin tachit aistoqsawti d'alma meshaibdin hawin.

Even upon us, when young we, were under the elements of the world act we.

Even so with us, when we were young,57 we acted as if subject to the elements of this world.58

4:4 kad mittil din sholameh d'zavena shader Alaha l'breh w'hwa eynta w'hwa tachit namusa.

When therefore but the fullness of time had come, sent Elohim His Son, and he was born of a woman, and was he under (or subject to) the Torah.

But when therefore the fullness of time had come, Elohim sent His Son, who was born of a woman59, and was subject to the Torah.60

4:5 d'l'aileen d'tachit namusa anon netzben w'neqebel simet benya.

Of those who are under the Torah them be redeemed and let receive we adoption as sons.

To redeem 61 those who are under the Torah 62 that we might receive adoption as sons. 63

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57 `When we were young` is a clear reference to both Israel as a `child` in bondage to Egypt (out of Egypt have I called my son) as well as the Ten `Lost` Tribes of Israel in bondage to the nations by whom they were carried away into captivity. Rabbi Shaul, in his own case reminds the Galatians and himself that he was once subject to the `elements of the world` ie the misinterpretation of the Torah by the School of Shammai. (Pastor Denis)

58 The Children of Israel being under the yoke of slavery in Egypt and later by other Nations (Assyria, Babylon etc) were brought under bond-age to the `elements of this world` ie forced to obey the Laws, regulations and false religions of their host Nations. (Pastor Denis)

59 Dual reference to both the nation of Israel and also to Mary, Yah`shua`s mother. (Pastor Denis)

60 Torah, Aramaic word is `Namosa` and means any law of man and just as Moses was born of the woman Israel under the law/torah of Egypt, so Yah`shua was born of the woman `Israel` under the law/torah of Rome. (Pastor Denis)

61 To purchase back for them their freedom from the Torah-less/lawless `elements and bondages` of this world. (Pastor Denis)

62 See footnote 57 (Pastor Denis)

63 Sons of Abraham and sons of God by being redeemed by Yahushua`s Blood and brought again under the liberating and freedom-giving Abrahamic Covenant and Torah/Law of Yahweh and no more under bondage to the beggarly elements of this world. (Pastor Denis)

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4:6 D'aytikon din benya shadar Alaha rokha d'breh l'lebotkon hi d'qeriya awa awon.

Of were you because sons sent Elohim the spirit of His Son to your hearts, that calls the Father Our Father.

But because you were sons, Elohim sent the spirit of His Son to your hearts, that calls the Father "Our Father".64

4:7 Makil la hawiton aibda ela benya w'an benya ap yirta d'Alaha byd Eshoa Meshikha.

Because not you were servants but sons and if sons upon inheritors of Elohim by Y'shua the Messiah.

And because you were not servants but sons, and if sons, inheritors of Elohim by Y'shua the Messiah.65

4:8 Hayadin gir kad la yadain hawiton l'Alaha pelekhton l'hanon demin kyanhon la hwa Alaha.

Then for when not know you to Elohim, served you to those things who(by) nature theirs not are Elohim.

Then, for when you did you did not know Elohim, you served those things who, by their very nature, are not Elohim.

4:9 Hasha din d'yedaiton l'Alaha w'yityra-ayt d'aytidaiton min Alaha. Tob hapekhton lkon ail hanon aystokesa merea w'miskana tzeviton 66 anton l'meshtaibado lhon.

Now but of knowledge to Elohim and especially are known from Elohim, returned principles you upon those (that are) weak and poor. Wish you then towards bondage theirs.

Now that you have knowledge of Elohim, and especially have knowledge from Elohim, that you have returned to those weak and poor principles, wishing to come under their bondage.67

4:10 Yoma w'yirkha w'zebena w'shania netrin anton.

Days and months and times and years observed you have.

You have observed days and months and times and years.68

4:11 Dakhil ana d'lama soriqaya l'ayt b'kon

Afraid I (am) of perhaps vain to be among you.69

I am afraid that perhaps my being among you has been in vain.

4:12 Hawaw akoti mittil dap ana akotkon hawit akhi baia ana menkon la medem astkelton bi

Were you my brothers therefore as I, you brothers were as I was, I urge you, no thing offended have you me.

My brothers, you were therefore as I was, even as I am as you are.70 I urge you, in no thing have you offended me.71

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64 We `dare to call Him Abba` for His Ruach within us motivates us so. The followers of other religions have never experienced this precious Abba/child relationship with their `gods` as we have with our Abba Elohim. (Pastor Denis)

65 Now that we have been adopted into the Family of Elohim, and are `restored` children of Abraham through Moshiach Yah`shua, we are now inheritors of the same promised Covenant (Genesis ch.17) that Abraham received from his Elohim and which was also passed on to Isaac, Jacob, Joseph, etc..and which was `le-olam va-ed`...forever(Genesis ch. 48.). If we refuse to be a part of that Abrahamic Covenant of our father Abraham we have no right to expect the Blessing of Yahweh, especially those ennumbered in Deuteronomy ch. 28. for His Word declares, "Cursed be he that confirmeth not the Words of this Torah to do them. And all the people shall say Amen. And it shall come to pass, if thou shall hearken diligently unto the voice of Yah`weh your Elohm, to observe to do all His Commandments which I command thee this day, that Yah`weh your Elohim will set you on high above all Nations of the Earth.....etc, etc." It is therefore very clear that if you want the blessings of Deuteronomy Ch. 28 then you must shomer Torah for these blessings are founded on Torah-Observance, (Deuteronomy 28:13-15). Take away Torah Observance and the Blessings come crashing down around your feet. It`s as simple as that, for Yah`shua is the Eternal Torah of Yah`weh made Flesh. (St.John 1:1) As you shomer Torah, you shomer Yah`shua. (Pastor Denis)

66 The "New Covenant Aramaic Peshitta Text with Hebrew Translation" lists this word differently. However, the Church of the East version lists it as `tzeviton`. In such a case, I have opted to go with the latter. It has long been understood that the 360 mss that make up the Peshitta family are for all intents and purposes identical but for a few minor-spelling variants. In Tanakh, there are similar minor variants, including that for "Jerusalem". Therefore, the most likely scenario is that this word is simply one of those minor variants within the Peshitta family.

67 These Galatian believers, for whatever reason, were turning back again to be enslaved by the weak and beggarly elements (traditions, false gods, idolatory, etc of Galatia) from which Yah`weh had delivered them. Like the Children of Israel after their deliverance out of Egypt and Lot`s wife after her deliverance from Sodom, they `looked back` treasuring the `old sinful ways` rather than the things of Yah`weh. (Pastor Denis)

68 The Galatians were returning not only to their former non-Torah rabbinical laws and customs (of men) as defined by the School of Shammai instead of Yah`weh`s appointed Times and Feasts, but also some of them to their former `astrological` religions of Galatia based on their own superstitious dates and times, rather than observing Yah`weh`s Moeds and Feasts which he had set down. Unfortunately , many Christians are much like the Galatians on this score too, rather than observing The Moeds of Passover, Shavuot, Tabernacles, Yom Kippur, Sabbath-Keeping, etc, they follow the pagan customs of Easter with it`s bunnies, chocolate eggs, fluffy chickens, Halloween, Christ-mass, `Sun`-day worship, Horror-scopes, etc. (Pastor Denis)

69 "laboring" is implied"

70 Rabbi Altaf translates this verse as, "My Yah`sar`elite brothers, I urge you to be as I am; for I was as you are..." And in his footnote to this verse 12 says, "They were as Rabbi Paulos was, turning towards rabbinical laws and ignoring the written Torah of YHWH, hence his term `you are as I was". (Pastor Denis)

71 If they were like Rabbi Paulos they would be obeying the feasts of YHWH and His Torah and this is what they are not doing, which is why Rabbi Paulos wants them to be like him, to imitate him. (Rabbi S. Altaf)

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4:13 Yadain anton gir d'bekeryehot bsri sebartakon hawyit min qadim.

Know you for of the weakness my flesh, (when I) preached the Gospel to you from before.

For you know of the weakness of my flesh when I preached the Gospel to you previously.

4:14 W'nisyouna d'besri la shatton w'la nedton ela aykh d'l'malaka d'Alaha qebeltonani w'aykh d'l'Eshoa Meshikha.

And the temptations of flesh my not despised by you but as an angel of Elohim received you me, and as of to Y'shua the Messiah.

And you did not despise me for the temptations of my flesh, but you received as like (I was) an angle from Elohim--even as (if I was) Y'shua the Messiah.

4:15 Ainaw hakil tobkon sahid ana gir ailikon d'elo misk-kha hwt ainikon khatzin hawyeton w'yahabin li.

Where therefore (are) blessings yours, testify I concerning you that if able were you eyes yours plucked out would you have and given them to me.

Therefore, where are your blessings, for I testify concerning you, that if you were able, you would have plucked out your eyes and given them to me.

4:16 D'lama beldebaba hawit lkon d'akirzet lkon sharara.

Of what enemy become (I) to you because proclaimed I to you the truth?

Have I become an enemy to you because I proclaimed to you the truth?72

4:17 Khesmin bkon la hwa l'shepirata ela l'meskhbeshkon haw tzebin d'anton tehowon khesmin b'hon.

Envy they by you not to the good but to confine you would desire they that you might have envy by them.

They do not envy you for good (purposes), but instead they would wish to confine you, that you might have envy for them.

4:18 Shapir haw din d'tettekhsemon b'shapirata b'kol tzeven w'ela amti lwatkon ana belkhod.

Good is that you envy in good things at all times and not among towards you I only.

It is good that you put your envy in good things always, and not just when I am with you.

4:19 Beni aylin demin derysh mekhbel ana aidma d'netet-tzir bkon Meshikha.

My children, whom travail I until that fully formed in you Messiah.

(You are) my children, of whom I am in the labor pains of birth with, until the reality of Messiah is fully formed inside you.

4:20 Tzeba hawit gir d'ahwa lwatkon hasha w'ashkhlp beret qali, mittil detemin ana bkon.

Wish I for of among towards you, that and renew tone (of) my voice, because deep concern have I in you.

I wish I could be with you and change my tone of voice, because I have deep concern regarding you.

4:21 Ameraw li anton aylin d'tzebin d'nehwon takhit d'namusa leh l'namusa la shamain anton.

Say I to you, those that desire that let themselves be under the Torah, do to the Torah not hear you?

I say to you, those that desire to let themselves be under the Torah,73 do you not hear the Torah?74

4:22 Ketib gir d'l'Avraham terin benin hawaw leh khad min emta w'khad min kharta.

Written for that to Abraham two sons were his, one from servant woman and one from freewoman.

For it is written that Abraham had two sons, one from a servant woman 75 and one from a freewoman 76.

4:23 Ela haw demin emta w'khad b'besar aytiled haw din demin kharta b'molkana hwa.

he was whom from the servant woman by the flesh, was he which from whom the freewoman by the promise was.

But he who was from the servant woman is by the flesh 77 (and) he who was from the freewoman was by the promise 78

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72 Rabbi Shaul was concerned that he had become enemies of the Galatian believers because he told them the Truth concerning biblical Torah Observance. They had fallen under the spell of those of the `Circumcision-first Club` who had influenced them into believing that Brit-Malah was a prior requirement to Salvation by Faith in Yah`shua. (Pastor Denis)

73 Man`s laws or regulations. (Pastor Denis)

74 Yahweh`s Torah. Rabbi Shaul is saying here that if they desire to be under a law, then make sure that it is Yahweh`s Law they hear and shomer and not the laws, regulations and works of man. (Pastor Denis)

75 Yah`Shma-El, (Ishmael) born of Hagar the Egyptian servant girl. (Pastor Denis)

76 Yah`sac, (Isaac) born of Sarah, the freewoman. (Pastor Denis)

77 Yah`Shma`el represents the `works of man` ie `ma`aseh ha torah`, the flesh attempting to achieve the `will of Yahweh.` Sarah thought by giving Hagar to Abraham as a wife would bring forth the Promised Seed, but instead it brought forth trouble to the promised seed (Israel) lasting to this very day. (Pastor Denis)

78 The freewoman (Sarah) gave birth to the Promised Seed Yah`sac. (Pastor Denis)

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4:24 Halin din aytihin pelata d'tertin ditiqes khada demin Tor Syani yalda l'aivdota d'aytih Hagar.

These therefore things were symbolic of two covenants, one for whom Mount Sinai, (gave) girls to servitude of was Hagar.

Therefore, these things were symbolic of two covenants 79, the one from Mount Sinai gave girls birth to bondage, which is Hagar 80.

4:25 Hagar gir toora haw d'Sinay d'b'Arbia w'shlama lehda Aureshelem w'plekha aibdota hi w'bniyeh.

Hagar for mountain is of in Arabia and surrenders 81 to this Jerusalem, and which now is in bondage her children with.

For Hagar is the mountain that is in Arabia 82, and it surrenders to this Jerusalem which is now in bondage with her children 83.

4:26 Hi din Aureshelem ailta kharta hi d'aytih emen.

That but Jerusalem is the freewoman that is our mother.

But that Jerusalem 84 is the freewoman, who is the mother of us all. 85

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79 Two Covenants (Pastor Denis)

80 The first covenant was the `works of the flesh,`Yah`shma-El: The second was the Covenant of Promise, Yah-sac. (Pastor Denis)

81 The word here, shlama, is the Aramaic cognate of shalom, as such has a normal meaning of "peace". However, in this context "surrender" is the better reading, in the sense that Mount Sinai, where the covenant was codified into divine writing, must be forced into peace (surrender) to Jerusalem, which is the place YHWH has chosen for His name. The irony of course is that this "forced peace" is in stark contrast to today's relationship between Saudi Arabia and the modern state of Israel.

82 Hagar is representative of the mountain in Arabia (The arab peoples) who are in now slavery (to Allah) and who ever seek to bring the Promised Seed also, under slavery to Allah or to death. (Pastor Denis)

83 The Promised Seed (Israel) who have themselves been in bondage to other Nations for Millennia (because of rebellion) will at some point in the future (at the Return of Yah`shua) see Hagar/Arabia surrender to Yah`rushalam from Above, the City of Yahweh which Abraham our father sought, whose Builder and Ruler is Yah (Hebrews ch 11: 8 & 10 & 16). In that Day, both of Abraham`s children, Yah`shma-El and Yah`sac will dwell in that City and be truly united forever, (Zechariah ch.13:1-2 and ch. 14:16), in answer to Abraham`s prayer, Genesis ch. 17 vs.18. (Pastor Denis)

84 Yah`rushalem (Our Mother) is the Free-woman from Above, (symbolised by Sarah); and all her Children too are free in `spirit` even now, through their loving faith-full obedience to the Written and Living Torah Yahushua, as Abraham was. (Pastor Denis)

85 Rabbi Shaul used this well known and well understood story as a true allegory to show that, if instead of following Yah`s Torah (the Besorah of Yah`shua, Genesis to Revelations) to find true liberty, we follow the Ma`aseh ha Torah (works of the flesh) as proscribed by those false-brethren who came to Galatia, we too will remain enslaved in `spiritual darkness` as Hagar`s children are, even `til today. (Pastor Denis)

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4:27 Ketib gir d'atbismi aiqrata hi d'la yalda w'atpetzkhi w'gai hai mekhebela mittil d'sagiw beniyeh d'tzedita yetir min beniyeh d'baiyalta.

Written for it is: Take delight barren one, rejoice and cry, you who cannot labor, for of the forsaken sons who number greater than from sons of the favored ones.

For it is written: Take delight, O barren one. Rejoice and cry, you who cannot travail with birth pains, for the sons of those who are forsaken outnumber the sons of the favored.

4:28 Khanan din akhay aykh Ayisqkhaq beni molkana khanan.

We now brothers as Isaac, sons of the promise are we.

Now we, my brothers, are as Isaac was, sons of the promise.

4:29 W'aykh d'haydin haw d'yelid hwa b'besra radap hwa lehaw d'b'Rokha hakana ap hasha.

And as he who was of birth by flesh persecuted he who was of the Spirit, even so as now.

And just as he who was born through the flesh persecut-ed he who was (born) through the Spirit, so it also is now. 86;

4:30 Ela mena amar ktaba apqiyeh l'amta w'l'breh mittil d'la narat breh d'amta am breh d'kharta.

But, what says Scripture? Cast out to the bondwoman and her son, for who not inherit of the bondwoman along with the son of the freewoman.

But what does the Scripture say? Cast out the bondwoman and her son, for he who is of the bondwoman will not inherit along with the son of the freewoman. 87; 88

4:31 Khanan hakil akhay la hawin benay amta ela benay kharta.

We therefore my brothers not are sons of the bondwoman but sons of the freewoman.

Therefore, my brothers, we are not sons of the bondwoman, but sons of the freewoman.

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86 (Rabbi Simon Altaf says) "This is really a double prophecy of Rabbi Paulos, in this he shows that in his time anybody that lived under rabbinic laws was similar to living under bondage and not FREEDOM of Torah and Messiah. The second part of his prophecy falls in our time when he shows that the son of the bondwoman, that is Ishmael, his sons the Arabs and the Muslims who take on that (Islamic) faith that puts people under bondage will fight and persecute those of the FREE woman namely Jerusalem born of above."

87 This is more than another exhortation. It is a biblical command, we are to do as did our Father Abraham, namely, throw out from among the people those who are arriving to change obedience to the true Torah, and turn it instead into obedience to their own `teacher of righteousness` and his `works of nomos.` Based on this precedent in Yisrael, Paul appeals to the Galut-Yah to take immediate action and send these legalists back on their way to Jerusalem. (Rabbi Moshe Koniuchowsky)

88 Rabbi Paulos says this to mean `do not have anything to do with any men that bring you under bondage` and live in the FREEDOM offered by Yahushua the Son and His Torah which is the Torah of Moses that is LIFE" (Rabbi Altaf)

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CHAPTER FIVE :

5:1 Qomaw hakil bekhorota hi d'Meshikha khareren w'la tetekdenon tob benira d'aivdota.

Stand you therefore in liberty his of Messiah, liberty and not subjugation turning from the yoke of servitude.

Therefore you stand in the liberty 89 of the Messiah, liberty and not subjugation, turning from the yoke of  servitude 90.

5:2 Haw ana Paulos amar ana lkon dan tetegizorta Meshikha medem la mehela lkon.

Behold, I Paul say I to you, if you are circumcised, Messiah thing no benefit to you.

Behold, I Paul say to you, if you are circumcised, then Messiah is a thing that has no benefit 91; 92 for you.

5:3 Mesehed ana din tob lekel baranash demetgezaron dekhayab d'keleh namusa nemela.

Testify I while returning 93 to every man who is circumcised is of all the Torah to act on.

I testify to you again, that every circumcised man is obligated to act 94; 95 on the entire Torah 96.

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89 Rabbi Shaul instructs the Galatians to stand firm in theTrue liberty of Moshiach,which is obeying the Torah of Yahweh. Both David, King of Israel and Rabbi Shaul knew the glorious and liberating experience that Torah-Living brings..ie..to be free from the bondages of eating pig-meat, shell-fish, and scavenger creatures. Free to enjoy the Biblical 7th Day Sabbath and all the Moeds of Israel and to walk in all His ways. No wonder, David King of Yisrael sang, "O HOW I LOVE YOUR TORAH, IT IS MY MEDITATION ALL DAY LONG" .... likewise Rabbi Shaul himself could sing, "I DELIGHT IN THE TORAH OF YAHUWEH AFTER THE INWARD MAN..." (Pastor Denis)

90 Rabbi Shaul in effect is declaring, "Don`t return to the servitude of soul-destroying anti-Torah teachings of rebellious teachers whether they worship the false gods of Galatia or are of the Circumcision-First Club who seek to enslave your soul as theirs are." (Pastor Denis)

91 Pastors usually take this out of context by denying the Torah of Moses and telling people that you don`t have to be circumcised. This is not true. Rabbi Paulos is not saying `do not circumcise`; But what circumcision had come to be meant in the 1st. century was to obey some of the branches of the Pharisees and Sadducees laws, which stated gentile people should be circumcised immediately, without any understanding of the Torah and to start to follow all the customs and commandments of the elders; So in effect, a person was circumcising for the wrong reasons. Rabbi Paulos here, tells people, in effect, `do not circumcise for the wrong reasons. First the heart needed to be circumcised as stated in Deuteronomy 10:16, and then after the believers acquired understanding, they could circumcise and become a Ger-Tzadik.` That is all Rabbi Paulos is trying to say. They needed to become Ger-Toshav first. (Rabbi Simon Altaf)

92 Christian Pastors need this word from Rabbi Shaul as much as those in the 1st Century, for pastors today in multitudes of churches baptise people who have never had an experience of the New Birth or who have no understanding of what Water Baptism means, and then tell such that they are now a member of the `Body of Christ`. Rabbi Shaul would say to such today, "Water Baptism is of no benefit, is meaning-less to you" We know that both Mikvah and Brit-Malah are beneficial to the Believer as Rabbi Shaul taught but in their proper, biblical order, as Rabbi Shaul clearly points out in this verse. (Pastor Denis)

93 The word tob actually has multiple meanings. The root means "to return", and this covers several related ideas. Semitic thought has always looked at morality as a kind of straight path (Isaiah 40:3, Matthew 3:3). An evil person then has become lost or taken a crooked path, but if he repents he is said to have "turned back". That is why a variant on this word, teshuvah means "to repent". In this case though, Rav Shaul is literally "returning" to his main point.

94 This is exactly true, for when you have come to an understanding of Brit-Malah, after having learned and been taught the very basics of Yah`weh`s Eternal Torah and then enter Brit-Malah, you are declaring to all that you are now ready, joyous and willing by the Ruach to uphold all the teachings of Torah. It will be a part of your joyous Testimony as it is to Rabbi Shaul. (Pastor Denis)

95 Which is why circumcision must be done decently and in order, because once the Token or Seal is received that Yisraelite is pledged to full and immediate compliance, which can become so frustrating, that a new convert can give up and fall away from YHWH. (Rabbi Moshe Koniuchowsky)

96 Note that Rabbi Shaul instructs Torah-Observers that we must uphold all Torah, not just some of it. It is our obligation to Yah`weh. Christendom teaches that we should follow the Ten Commandments as it is `God`s Word`, then they go on to say that you don`t need to follow the 4th. Command which is "Remember the Sabbath Day to keep it Holy". They say, erringly, that the 7th Day Sabbath was done away with, that we no longer need to keep it. So, in effect they follow only 9 Commandments. Yet Rabbi Shaul declares we are obligated to shomer ALL Torah. (Pastor Denis)

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5:4 Atbetaiton lkon min Meshikha aylin d'b'namusa mezededeqita demin tibota nepelton.

Ceased you from Messiah, those who are in the Torah justification seeking, grace has fallen for you.

Those of you who are in the Torah and who are seeking justification (from it), you have ceased to be from Messiah, (and therefore) you have fallen from grace. 97

5:5 Khanan gir b'Rokha demin hymanota l'sevra d'tzediqota miqwin khanan.

We for blessings through the Spirit which is from faith to hope of righteousness remaining.

For we, through the blessings of the Spirit, which is from faith, abide in the hope of righteousness.

5:6 B'Meshikha gir Y'shua la gzorta medem aytih w'la aurlota ela hymanota

d'metgemora b'khoba.

In Messiah for Y'shua, not circumcision thing and an not uncircumcision but faith that is completed through love.

For in Messiah Y'shua, circumcision and uncircumcision are nothing 98, but faith is completed 99; 100 through love.101

5:7 Shapir 102 rahetin hawyiton meno d'wedekon d'l'sharara la tetetpison.

Well progressing you were, who confused you that to the truth not obey you?

You were progressing beautifully! Who 103 confused you to not obey the truth?104

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97 Rabbi Simon Altaf translates this verse, `Messiah is become of no effect to you, whosoever of you is justified by the human law; you are fallen from favour.` And in his footnote to this verse says, "Those people who were trying to attain their salvation by keeping the commandments set by the Pharisees and Sadducees, since salvation is always by unmerited favour known as Grace and not by `works of men.` (Pastor Denis)

98 Rabbi Shaul is not `putting down` Circumcision, nor is he saying that the Uncircumcised are in a `higher` level. What he is saying is that `Love` is the bottom line. We can be circumcised but if we do not love our brethren we are `fallen from grace`, likewise if the uncircumcised do not love their brethren, they too are `fallen from grace`. (Pastor Denis)

99 The word can also mean "perfected".

100 Faith emanates from and is perfected by Love (Pastor Denis)

101 Faith`s Foundation is Love. (Pastor Denis)

102 This word, shapir, also means "beautiful". So Paul here is not just saying that the Galatians were doing a reasonably good job before; rather he is saying their prior understanding was a thing of beauty.

103 Obviously, Rabbi Shaul knew that it was the `Circumcision-First` Club who had brought the hindrance and confusion. (Pastor Denis)

104 The `Truth` is the idiomatic expression for the Torah of Moses. (Rabbi Simon)

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5:8 Peyaskon la hwa min haw d'qarkon.

Persuasiveness yours not was from him who called you.

Your persuasiveness was not from him who called you 105.

5:9 Khamira qalila kuleh gebilta mekhma.

Leaven little entire lump is leavened.

A little leaven leavens the whole lump.106; 107.

5:10 Ana takil ana ailikon b'Maran d'medem akhrin la meterayain anton w'aina d'delekh lkon haw nesibriyohi l'dina min d'aytohi.

I confident am on you in Our Master, something another not consider you and that who troubled you he will bear to judgment, whoever he is.

I am confident with you in our Master, that you will not consider anything else, and that he who troubled you will bear his judgment, whoever he is.

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105 They were tricked and persuaded by men and the spirit of Hagar, Ishmael and Esau. They were not being led by YHWH, who had called them to a different understanding. (Rabbi Moshe Koniuchowsky)

106 Which is why Paul comes down hard and teaches us to cast out the bondwoman. (Rabbi Moshe K.)

107 Yahushua also warned about the leaven of the Pharisees (Matthew 16:6), here Rabbi Paulos does the same echoing of the same words. (Rabbi Simon)

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5:11 Ana din akhay alo aidkil gzorta mekrez hawyit lemana metredep hawyit d'lema aitbetil leh keshleh d'zaqipa.

I then my brothers if circumcision preached was why persecuted? Why? Has ceased to be offense that cross?

My brothers, if I then preached circumcision, why was I persecuted? 108; 109; 110 Why? Has the cross ceased to be an offense?

5:12 Eshtop din ap mepeseq nepseqon hanon d'dalekhin lkon.

O that those who are also troubling you be cut off! 111

O that those who are also troubling you would be expelled!

5:13 Anton din l'kharota haw atquiriton akhay b'l'khod la tehwa kharotkon l'ailot besra ela b'khoba hawyiton meshhtaibdin khad l'khad.

You who to liberty have been called, brothers, only not use liberty your to things (of) flesh, but in love you serve each one to one.

You who have called to liberty,112 brothers, only do not use your liberty to things of the flesh, 113 but in love serve each other.114

5:14 Keleh gir namusa b'khada miltha metmila b'hi d'tekheb l'qribekh aykh napshekh. 115

Entire for Torah in one word is fulfilled, you will love to your neighbor as you would yourself.

For the entire Torah is fulfilled in one word: "You will love 116 your neighbor as you would yourself.

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108 Rabbi Shaul didn`t preach `Circumcision`. He preached `Yah`shua` and Saving Faith through Yah`shua from the Torah. He knew the Biblical priorities. The Cicumcision-First Club preached `Circumcision` ie salvation through the `works of the law.` Unlike Rabbi Shaul, they put the `cart before the horse`, so to speak. (Pastor Denis)

109 Rabbi Paulos makes an interesting point that, if he was teaching the laws and customs as the Pharisees, then why was he being persecuted, for then surely they should be on his side? This shows (that) Rabbi Paulos was proclaiming the Torah of Moses that revealed the Messiah to come. The Pharisees that were against him were from the School of Shammai as they were the majority at the time. (Rabbi Simon Altaf)

110 If the Message is `Circumcision` like that done by those who placed it before growth and maturity, or before even the Message of Salvation itself, then why is Paul persecuted, since that would put him in accord with those who pervert the Message? He is being persecuted for putt-ing the blood of Yahushua before `Circumcision.` (Rabbi Moshe K.)

111 A little play on words. He wants them `circumcised` or `cut-off` from the presence of the congregations of the Galut-Yah. (Rabbi Moshe K.)

112 Liberty is found in following Torah which delivers us from every kind of bondage that enslaves, both spiritual, physical and emotional. `Whom the Son (Living Torah) sets Free is Free in Deed" (Pastor Denis)

113 Many christians think that because they are `Set Free` they don`t have to shomer Torah, but Rabbi Shaul rejects this by saying that our Freedom is not a licence to pander to the flesh, ie to lawlessness/torah-lessness. (Pastor Denis)

114 And to truly `serve` one another, we will then teach the Truth of the Word in gentleness, humility and love, and not as a `Club` to threaten. (Pastor Denis)

115 The word naphshah in Aramaic is the cognate of the Hebrew nefesh, and can mean "self", "soul" or "life".

116 This verse alone forever proves that the Torah is `le-olam va-ed` ie forever. The entire Torah of Yah`weh is summed up in one Word, `Love`. That is exactly what Torah is....Yah`weh`s dealings with Mankind in Unfailing Love and Grace. Remove Torah and you remove Love. (Pastor Denis)

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5:15 Ap din khad l'khad menketiton w'akliton khazaw d'lema khad min khad tesopon.

If though one to one bite you and devour, behold! Of what one from one consume you.

But if you bite and devour one another--beware!--lest you consume one another.

5:16 Amar ana din d'b'Rokha hawiton mehelkin w'ragta d'besra la min metom taibdon.

Say I then of through the Spirit you should walk and lust of flesh not will subdue you.

I say then, you should walk through the Spirit and the lust of the flesh will not subdue you.

5:17 Besra gir raeg medem d'naka l'Rokha. Rokha raga medem d'naka l'besra w'terihon seqoboleh anton khad d'khad d'la medem d'tzevin anton tehowon aivdin.

Flesh for desires a thing that is against to the Spirit. The Spirit desires a thing that is against to the flesh. And the two are contrary to one to one so that you of no thing of desire are able to do.

For flesh desires a thing that is against the Spirit, and the Spirit desires a thing that is against the flesh, and both of these are opposed to one another, so that you are not able to do as you wish.

5:18 Ain din b'Rokha mitdebrin anton la hawyeton takhit namusa. 117,

If then by the Spirit you are led, not you are under the Torah.

If then you are led by the Spirit, you are not under the Torah. 118

5:19 Yadiain anton gir aivdohi d'besra d'aytihon zanyota tenpota tzekhnota.

Know you for works of the flesh which are these: adultery, impurity, lasciviousness.

For you know the works of the flesh, which are these: adultery, impurity and lasciviousness, 119

5:20 Polkhana d'petkara kherashota baildebabota kheryana tanana khemta etzyana palgwata sidqa.

working of idols, witchcraft, enmity, strife, jealousy, anger, stubbornness, treacheries, heresies,

idolatry, witchcraft, enmity, strife, jealousy, anger, stubbornness, treacheries, heresies,

5:21 Khesama qitala rawayota tzemara w'kul dleahalin damin w'ailin d'halin saorin aykh demin d'malkoteh d'Alaha la yartin.

Envy, murder, drunkenness, revelry, and all like things. Those who and these of things done like, those of his kingdom of Elohim not inherit.

Envy, murder, drunkenness, revelry and all like things. Those who have done things like these, they shall not inherit the kingdom of Elohim. 120

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117 Namusa, Aramaic for instruction or teaching. (Pastor Denis)

118  Torah/Namusa (Aramaic) refers to laws and instructions of men or of Yah depending on the context, and since Rabbi Shaul has made it abundantly clear that we must walk in Yah`s Torah, then the law/instruction referred to here, that the Ruach prevents us from being under is that of `Man` and not Yah`s Torah, else Scripture would be found to contradict itself. (Pastor Denis)

119 Rabbi Shaul ties up `under namusa/torah` (verse 18) with adultery, fornication etc, and is clearly saying here (verses 19-21) that if we are under man`s law/namusa (verse 18) we are in danger of being in bondage to all these fleshly works. This proves that `verse 18` is not talking about being under Yah`s Torah, for Yah`s Torah teaches against living a life of `adultery, fornication, uncleanness, indecency, idolatory, witchcraft, etc., whereas being under man`s law leads us into these Torahlessness/Lawlessness acts. (Pastor Denis)

120 Yah`weh`s Ruach (Spirit) (verse 18) is always in absolute Unity and Agreement with Yah`weh`s Torah (Yahushua) and so the Ruach would never lead us away from Full Torah (Yahushua) Obedience, lest we be excluded from the Kingdom of Elohim (verse 21). (Pastor Denis)

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5:22 Parea din d'Rokha aytihon khoba khadota shlama megeret rokha b'simota tibota haymanutha.

Fruits then of the Spirit are these: Love, joy, peace, patience, kindness, goodness, faith.

The fruits then of the Spirit are these: Love, joy, peace, kindness, goodness, faith,

5:23 Mekikoka mesibrenota ail halin namusa la sim. 121

Meekness, self-control; About these (things) instruction 122 not is placed.

Meekness, self-control; About these, there is no instruction put in place.

5:24 Aylin din d'd'Meshikha anton besirhon zeqapo am kulhon kavohi w'regigatah.

And those who are of Messiah their flesh crucified with all its passions and lusts.

And those who are of Messiah, have crucified their flesh, with all its passions and lusts.

5:25 Nekha hakil b'Rokha w'l'Rokha neshalem.

Let live us therefore by the Spirit, and to the Spirit follow us.

Let us therefore live by the Spirit, and surrender to the Spirit.

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121 All of these Fruits of the Ruach are found in Torah Obedience as evidenced in the life of Abraham (Genesis 18:19), Moses (Leviticus 12:3) and Yahushua HaMoshiach (Isaiah 11:1-5) (Pastor Denis)

122 In this context, namusa, the Aramaic cognate for torah, is better understood at its root level, meaning "to instruct" rather than as a formalized title. Reason being, if such were not done, then Rav Shaul could be construed as saying that these positive fruits of the Spirit are not covered in the Torah, when the fact is they are (love your neighbor, et. al.). Rather, the better point is that there is no instruction against doing these fruits of the spirit.

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5:26 W'la nehwa sariqi shubkha d'meqlin khad ail khad w'khesmin khad b'khad.

And not let us be of vacant glories that ridicule one upon one and envy one in one.

And let us not be of vacant glories that cause us to ridicule one another and envy one another.

CHAPTER SIX :

6:1 Akhay an anash minkon netqadem b'seklolota anton aylin d'b'rookh anton aytqanohi b'rokha mekikta w'hawiton zehirin d'delama ap anton tithneson.

Brothers, if any man among you goes before in error you those who are in Spirit you restore to him by the spirit gentleness and you be cautious that lest upon you be temptation.

Brothers, if any man among you goes before you in error, you who are in the Spirit restore him by the spirit of gentleness and beware, lest temptation also comes upon you. 123

6:2 W'tainaw yoqra dekhadadeh d'hakana memelin anton namuseh d'Meshikha.

And carry you the load one another of thus complete yourselves in the instruction of Messiah.

And you carry the load of one another, and become full in the instruction of Messiah. 124

6:3 An gir anash sebar d'aytohi medem kad la aytohi naphsheh metaia

If for man considers that he is a thing when he is not, his soul is deceived.

For if a man considers that he is something, when he is not, his soul is deceived.

6:4 Ela anash aibdeh nehwa baqa w'haydin binohi l'naphsheh nehwa shobharah w'ela b'akharana.

But man's work let him examine and among his soul let him glory and not among others.

But let each man examine his own work and let him glory just within himself and not among others.

6:5 Kul anash gir mawbela d'napsheh nishqol.

Each man for load of himself will bear.

For each man will bear his own burden.

6:6 Nishtotep din haw d'shmai miltha l'haw min d'mesmai leh b'kulhin tabata.

Partaker while he becomes who hears the word and is with he who teaches all things that are good.

Let he who hears the word become a partaker with he who teaches all good things 125.

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123 Torah Instruction for Yahushua Believers (Leviticus 17:19). (Pastor Denis)

124 If Yahweh`s Law/Torah was nailed to the Cross, as christian pastors are fond of gloating about, then what Law/Torah of Messiah is this that we have to become full in? ..Yahushua said, "THE TORAH I SPEAK IS NOT MY TORAH BUT THE TORAH OF HIM WHO SENT ME"....Who, then, do these christian pastors and bible-teachers think sent Yahushua?...If therefore Messiah`s Torah is Yahweh`s Torah as Yahushua declares, then these verses prove that man has yet again messed up in his exposition of the Scriptures by not rightly-dividing the Word of Truth, thereby leading millions of christians to oppose the Torah of Yahuweh and the Very Words of their Redeemer, Yah`shua, and causing millions of Jews to despise Yahushua , the Apostle Paul and Brit-Chadasha. (Pastor Denis)

125 Certainly referring to Torah since Rabbi Shaul wrote in his epistles, "THE TORAH IS KADOSH, AND THE MITZVOTH ARE KADOSH, AND JUST AND TOV (GOOD)" (Pastor Denis)

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6:7 La tataion Alaha la mitbezekh medem d'zarai gir bar anasha haw ho khatzed.

Not deceived be you Alaha not deceived that sowed for the sons of men is also reaped.

Do not deceive yourselves, as Elohim is not deceived, for what the sons of men sow, they shall also reap.

6:8 Min d'b'besar zarai min besar khabela haw khazed w'min d'b'rookh zarai min Rokha khaya d'lailam nitzod.

From that in flesh sowed from flesh corruption is reaped and from those who in Spirit sown Spirit lives that are eternal are given.

That which is from the flesh, sowed from the flesh, reaps corruption. But for those who are sown in the Spirit, from the Spirit eternal life is given. 126

6:9 W'kad aibdinin d'tab la hwt mana lan nehwa gir zebina d'nekhzod w'la teman lan.

And when working of good not be weary us let for season of reaping and not faint us.

And let us not be weary now that we are working for good, for in the season of reaping we will not faint.

6:10 Hasha hakil aid zebina ayt lan neplokh tabata lwat kul anash yitirayt lwat beni beyta d'haymanutha.

This therefore while time is ours let us do good towards all men especially towards the sons of the house of faith.

Therefore, while we have time, let us do good to all men, especially towards those who are sons of the house of faith.

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126 It is no coincidence that the original word order English reads "lives" but the syntactical English "life". This is no discrepancy. Rather, it is a way of showing idiomatic expressions from one language to another. The same thing happens when we raise a glass of wine and give the toast of "L'chayim!" that phrase is rendered as "to life!" when in fact the Hebrew is plural and literally reads, "to lives!".

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6:11 Khazaw aylin ketibin ktaba lkon b'aidi.

See these large letters I have written to you in my own hand.

See these large letters I have written to you in my own hand.

6:12 Aylin d'tzebin d'neshtebehron b'besra hanon altzin lkon d'tetgzron d'b'lkhod b'ziqipeh d'Meshikha la neteredepon.

Those that desire of boasting in the flesh are those compelling to you be circumcised only lest by the cross of Messiah not persecuted they.

Those that desire to be boasting in the flesh are those who are compelling you to circumcision,127 only lest by the cross of the Messiah that they might not be persecuted. 128

6:13 Apala gir hanon halin d'gzirin neterin namusa ela tzebin d'tetgziron d'b'besrekon d'yelkon neshtebeheron.

Not even for they who are circumcised obey the Torah but they desire you to be of the circumcision, that in your flesh that might they boast.

For not even they who are circumcised obey the Torah 129 &130 but they desire you to be circumcised so that they might boast in your flesh. 131;

6:14 Li din la nehwa d'ashtebeher ela b'zquipeh d'Maran Eshoa Meshikha d'beh alma zquipa li w'ana zqip ana l'alma.

Me but not let of boast but by the cross of our Master Y'shua the Messiah of in him the world crucified to me and I crucified to the world.

But let me not boast, except by the cross of our Master Y'shua the Messiah, by whom the world is crucified to me and I to the world.

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127 Preaching circumcision without Messiah, or as a precondition for Messiah`s acceptance of the individual, is all about parading foreskins in a numbers game, or show, even as modern-day denominations fill out committment cards of those who profess a desire for baptism, to make a nice show of big numbers. Sadly, many among them have not had a regeneration experience. Efrayim (christians) uses `decision cards`, while Judah uses `circumcision clubs`. Same wrong motives and same wrong reasoning. Circumcision is required only after true salvation and maturity. (Rabbi Moshe Koniuchowsky)

128 Circumcision is widely accepted in Judah and the atonement of Yahushua is not. It is sinful to place circumcision above the offence of the message of the tree of execution, in order to avoid ridicule and persecution. The same practice is found in many modern `Messianic` congregations, where there is such an emphasis on `Hebraic or Jewish things` that the execution stake and the Son of YHWH almost become afterthoughts. (Rabbi Moshe K.)

129 Because they violate the equality of believers as outlined in Torah which commands Yisraelites to love, care and nurture the strangers, or non-Jews in the Gates as equal heirs in Yisrael and moreover as those who abide by the same Torah. (Rabbi Moshe K.)

130 Rabbi Shaul brings us back to his invocation in ch 5:14, "For the entire Torah is fulfilled in one word: "You will love your neighbour as you would yourself." Those of the `Circumcision Club` refused to accept any Yahushua Believer until they had been circumcised. In effect, they showed a lack of love towards the `returning ones`. So in lacking the very Foundation of Torah, which is `Love`, Rabbi Shaul said they have then failed/refused to obey (all) Torah. (Pastor Denis)

131 Today`s Charismatics and Healing Evangelists fall into this same trap of `making a show in the flesh` by parading on stage and on TV those who have come under their influence. Hundreds of newly-saved, immature christians (and many who have never experienced the New Birth) are paraded daily as being `under the anointing/slain in the spirit` by being shown rolling on the floors, shaking their heads vigourously from side to side and up and down, laughing uncontrollably and falling down when breathed on or pushed. One famous Preacher on his TV Programme declared, "We don`t do things `decently and in order` here", thereby setting himself up in opposition to the Holy Ghost Who through Rabbi Shaul said, "Let all things be done decently and in order." (1st Corinth. 14:40). The latest `Prophets` are seen `dripping in gold` to emphasise their `Gospel of Prosperity`, prophesying `Anointed Words of Blessings and Riches` and beguiling `new` christians to sow a `Money Seed of Faith` into their Ministry; These beguiled ones then become greatly disillusioned when the `prophecy` over them fails to come to pass in their lives. Healing Evangelists make a great show of those who have been `healed` claiming that hundreds more are healed in their Meetings than in the Meetings of their fellow Evangelists. Even in the 1940`s and 50`s, some of God`s servants vied with each other to see who had the biggest Tents in order to claim to have the `biggest crowds`. In an earlier Generation, Men of God were content to be called `pastor` or evangelist`, now everywhere you look it is, `Prophet this and Apostle that`. Young men in their twenties are hailed as the `now` Great Apostle, without ever seeing souls won for the Kingdom or true Holy Ghost credentials manifested in their ministry and all the while some true apostle from the `3rd. World` on a foreign field far away, unseen by multitudes, unknown by any, `and without a Rupee to his name` is tirelessly and fearlessly labouring for His Master and winning Souls to Yahushua.

Regarding those `Great Ones`, hailed by the `church` Rabbi Shaul, said that they make a `show (boasting) of your flesh`. Yahushua said, “Beware of (these) false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them. Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name? And then I will declare to them, ‘I never knew you; depart from Me, you who practice Torahless-ness!" (St. Matt. ch. 7:15-20) SOLEMN WORDS INDEED!! (Pastor Denis)

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6:15 La gir gzorta aytih medem w'la aurlota ela brita khadatha.

Not for circumcision is a thing and not uncircumcision but a new creation.

For neither circumcision nor uncircumcision is anything, but a new creation (is what is something).132

6:16 W'aylin d'lehana shabita shlamin shlama nehwa ailihon w'rakhma w'ail Aiyesriyl d'Alaha.

And those who follow this path peace let there be upon them and mercy and upon the Israel of Elohim.

And to those who follow this path: Let there be peace and mercy upon them and upon the Israel of Elohim. 133

6:17 Makil li anash aimta la nerma ana gir kotmateh d'Maran Eshoa Meshikha b'pegri shaqil ana.

Therefore me man trouble not put I for marks of our Master Y'shua the Messiah in body my bear I.

Therefore, man does not trouble me, for placed in my body I bear the marks of our Master Y'shua the Messiah.

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132 Rabbi Moshe Kionuchowsky translates this verse as `For in the Moshiach Yahushua, neither Brit-Malah, nor Akrobustia , has strength to save, but only a renewed creation` and in his footnote to his translation of this verse says, "The strength to become regenerated as a new creation comes only from YHWH`s Spirit, and not by any act of circumcision, or any other commandment of YHWH or men"  (Pastor Denis)

133 As many from both Houses (Ephraim and Judah) living by the priority rule of becoming born of the Spirit and then learning how to follow Torah, upon those with this understanding and proper spiritual priority, is placed the title of "Yisrael". The True Yisrael of YHWH is composed of Returning and Redeemed Exiles from Both Houses (Ephraim and Judah), and those who desire to join them, their King and His Torah. (Rabbi Moshe Koniuchowsky)

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6:18 Tiboteh d'Maran Eshoa Meshikha am rokhkon akhi. Aw-may.

Grace of our Master Y'shua the Messiah be with your spirit my brothers. Amen.

The grace of our Master Y'shua the Messiah be with your spirit, my brothers. Amen.

Here ends the Epistle to the Galatians, written from Rome.

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