To The Believing Remnant Of Yisrael

1 Shaul, a sholiach, not of men, neither by man, but by YAHUSHA-YHUH Ha Moshiach and Abba YHUH, who raised Him from the dead;

2 And all the Yisraelite brothers, who are with me, to the Yisraelite kehellot of Galutyah:

3 Unmerited chen to you and shalom from Abba YHUH and from our Master YAHUSHA-YHUH Ha Moshiach,

4 Who gave Himself for our sins, that He might deliver us from the evil olam hazeh, according to the will of YHUH our Abba:

5 To whom be tifereth le-olam-va-ed. Ahmein.

6 I am shocked that you are so soon removed from Him that called you to the unmerited chen of Moshiach to another version of The Besorah:

7 Which is not another; but there are some that trouble you and do pervert The Besorah of Moshiach.

8 But though we, or a malach from the shamayim, proclaim any other Besorah to you than that which we have proclaimed to you, let him be cursed.

9 As we said before, so I repeat, if any man proclaims any other Besorah to you than the one you have received, let him be cursed.

10 For do I now persuade men, or YHUH ? Or, do I seek to please men? For if I still sought to please men, I should not be the eved of Moshiach.

11 But I certify to you, my Yisraelite brothers, that The Besorah, which was proclaimed by me, is not received from man.

12 For I neither received it from man, neither was I taught it from men, but through the revelation of YAHUSHA-YHUH Ha Moshiach.

13 For you have heard of my former halacha in the past in Judaism, how that I intensely and continually persecuted the Yisraelite kehellot of YHUH and tried to destroy them:

14 And I progressed in Judaism above many of my equals in my own nation; above all I was especially zealous of the teachings of my ahvot.

15 But when it pleased YHUH, who chose me from my birth and called me by His unmerited chen,

16 To reveal His Son in me, that I might proclaim Him among the heathen; immediately I conferred not with flesh and dahm:

17 Neither did I go to Yahrushalayim to them who were shlichim before me; but I went into Arabia and returned again to Dameshek.

18 Then after three years I went up to Yahrushalayim to see Kefa and stayed with him fifteen yamim.

19 But the other shlichim I did not see, other than Yaakov The Master’s brother.

20 Now the things that I write to you, behold, before YHUH, I do not lie.

21 Afterwards I came into the regions of Aram and Cilikia;

22 And was not known personally by sight by any of the Yisraelite kehellot in the province of Yahudah who were in Moshiach:

23 But they had heard only, that he who had persecuted us in times past now proclaims the emunah that he once destroyed.

24 And they esteemed YHUH because of me.

2 Then fourteen years after that I went up again to Yahrushalayim with Bar-Nava and took Teitus with me also.

2 And I went up by sod-revelation and communicated to them concerning The Besorah that I proclaim among the goyim, but privately to them who were of tov reputation, lest by any means I should labor, or had labored, in vain.

3 But neither Teitus, who was with me, being an Aramean, was compelled to be made brit-milah immediately:

4 And because of false Yisraelite brothers who sneaked in and who came in to secretly spy out our liberty that we have in The Moshiach YAHUSHA-YHUH, that they might bring us into avdooth:

5 To whom we gave no place by yielding in submission to them, no, not even for an hour; that the emet of The Besorah might remain among you.

6 But of those who were considered to be somewhat important-whatever they were, it makes no difference to me:YHUH accepts no man’s person – for those who seemed to be somewhat important added nothing additional, or new to me:

7 But on the contrary, when they saw that The Besorah of the akrobustia was committed to me, as was The Besorah of the brit-milah to Kefa;

8 For He that worked vigorously in Kefa for his calling as a sholiach to the brit-milah, the same One was mighty in me toward the goyim:

9 And when Yaakov, Kefa and Yochanan, who seemed to be pillars, perceived the unmerited chen that was given to me, they gave to me and Bar-Nava the right hand of chavurah; that we should go to the goyim and they to the brit-milah.

10 Only they desired that we should remember the poor; the same mitzvah which I also was eager to do.

11 But when Kefa had come to Antioch, I withstood him to his face because he was at fault.

12 For before certain men came from Yaakov, he did eat with the peoples: but when they had come, he withdrew and separated himself, fearing them that were from the Yahudim in Yahrushalayim.

13 And the other Yahudim joined with him in his hypocrisy; so that even Bar-Nava was led astray with their hypocrisy.

14 But when I saw that they walked not uprightly according to the emet of The Besorah, I said to Kefa in front of them all, If you, being a Yahudi in The Ohr, live like the Arameans in the darkness, and not as do the Yahudim, why do you compel the peoples in darkness to live as do the Yahudim in The Ohr?

15 For we who are from the Yahudim by nature, are not from the peoples; the sinners,

16 Knowing that a man is not ever declared right by the Miqsat Maaseh Ha-Torah, but by the full emunah in YAHUSHA-YHUH Ha Moshiach; even we who have believed in YAHUSHA-YHUH Ha Moshiach, that we might be declared tzadik by the full emunah in Moshiach and not by the Miqsat Maaseh Ha-Torah: for by limited Miqsat Maaseh Ha-Torah shall no flesh can ever be declared tzadik.

17 But if, while we seek to be declared tzadik by Moshiach, we ourselves also are found to be sinners, is therefore Moshiach now an Eved of the sin in our lives? Let it never be!

18 For if I build again the things that I destroyed, I make myself a transgressor.

19 For I died by the hands of Torah that I might live to YHUH.

20 I am impaled with Moshiach: nevertheless I live; yet not I, but Moshiach lives in me: and the chayim which I now live in the flesh I live by the emunah of The Son of YHUH, who loved me and gave Himself for me.

21 I do not frustrate the unmerited chen of YHUH: for if becoming a tzadik came by the limited Miqsat Maaseh Ha-Torah, then Moshiach has died in vain.

3 O foolish Galutyah people, who has put you under a spell, that you should not obey the emet, since YAHUSHA-YHUH Ha Moshiach has been clearly set forth, before your eyes as impaled among you?

2 This only would I learn from you: Did you receive The Ruach Hakodesh by the Miqsat Maaseh Ha-Torah, or by your full obedience to emunah?

3 Are you so foolish? Having begun your halacha in The Ruach Hakodesh, are you now made perfect by the flesh and its settling for Miqsat Maaseh Ha-Torah?

4 Have you suffered so many things for nothing? If it is yet for nothing.

5 He that supplies you with The Ruach Hakodesh and works great nisim among you, does He do it by the Miqsat Maaseh Ha-Torah, or by your hearing and emunah?

6 Even as Avraham believed YHUH and it was counted to him for tzedakah.

7 Know therefore that those who are of the emunah, the same are b’nai Avraham.

8 And the Katuv, foreseeing that YHUH would justify the heathen through emunah, proclaimed before The Besorah to Avraham, saying, In you shall all goyim be blessed-mixed.

9 So then they that are of emunah are blessed with faithful believing Avraham.

10 For as many as are followers of the Miqsat Maaseh Ha-Torah are under the curse: for it is written, Cursed is every one that continues not in all the things that are written in the Scroll of The Torah to do them.

11 But that no man is declared a tzadik by the limited Miqsat Maaseh Ha-Torah in the sight of YHUH, is evident: for, the tzadik shall live by the full emunah.

12 And the Torah is not made by man’s emunah: but, the man that does all that is written in it, shall also live in them.

13 Moshiach has redeemed us from the curse of the Torah, being made a curse for us: for it is written, Cursed is every one that hangs on an eytz:

14 That the bracha upon Avraham might come upon the goyim through YAHUSHA-YHUH Ha Moshiach; that we might receive the promise of The Ruach Hakodesh through emunah.

15 Yisraelite brothers, I speak after the manner of men; Even if a brit is a man’s brit, yet still if it is confirmed, no man sets it aside, or adds to it.

16 Now to Avraham and his zera were the promises made. He said not and to your zera, as in many; but as of One and to your Zera, which is Moshiach.

17 And this I say, that the Brit, that was confirmed by YHUH through Moshiach, the Torah, that came four hundred and thirty years later, cannot nullify the Avrahamic brit, so that it should make the promise of no effect.

18 For if the inheritance is from the Torah, it is no more by The Word of promise: but YHUH gave it to Avraham by promise.

19 What purpose then does the Torah serve? It was added because of transgressions, until the Zera should come to whom the promise was made; and heavenly malachim through the hands of a Mediator ordained it.

20 Now a Mediator does not represent one party, but YHUH is Echad.

21 Is the Torah then against the promises of YHUH? Let it never be! For if there had been a Torah given that could have given us chayim, then truly tzedakah would have been by the Torah.

22 But the Katuv has concluded all under sin, that the promise by emunah of YAHUSHA-YHUH Ha Moshiach might be given to them that believe.

23 But before the Netsarim emunah came; the Torah was guiding and guarding us, while we were confined from the emunah about to be revealed.

24 Therefore the Torah was the pathfinder for us going forward to the derech of Moshiach, that by trusting emunah in Him we may be declared tzadik.

25 But after the Netsarim emunah has come we are no longer under schoolmasters.

26 For you are all b’nai YHUH by emunah in The Moshiach YAHUSHA-YHUH.

27 For as many of you as have been immersed into Moshiach have put on Moshiach.

28 There is neither Yahudi nor Aramean nor Greek, there is neither eved nor free and there is neither male nor female: for you are kol Yisrael echad in The Moshiach YAHUSHA-YHUH.

29 And if you are Moshiach’s, then are you Avraham’s zera, and heirs according to the promise.

4 Now I say, That the heir, as long as he is a child, differs nothing from an eved, even though he is master over all of them;

2 But is under guardians and stewards of the bayit until the time that has been set by his abba.

3 Even so, when we were children, we were in avdooth under the elements of the olam hazeh:

4 But when the fullness of the time had come,YHUH sent forth His Son, made of a woman, made under the promises of the Torah,

5 To redeem those who were under the promise of Torah, that we might receive the adoption as sons.

6 And because you are sons,YHUH has sent forth The Ruach Hakodesh of His own Son into your levavot, crying, Abba, Abba.

7 So then you are no longer an eved, but a son; and if a son, then an heir of YHUH through Moshiach.

8 Back then, when you knew not YHUH, you did service to those who by nature are not YHUH our Ahloha.

9 But now, after that you have known YHUH, or rather are known by YHUH, how do you return again back to the weak and poor elementary matters, to which you desire again to be in avdooth?

10 You shomer your own yamim and chodashem and times and years.

11 I am concerned about you, lest I have labored among you for nothing.

12 Yisraelite brothers, put yourself in my place, just as once I put myself in your place. You have not offended me at all.

13 You know how through weakness of the flesh I proclaimed The Besorah to you before.

14 And in my trial that was in my flesh you did not despise, or reject me; but received me as a malach of Ahloha, even as Moshiach YAHUSHA-YHUH.

15 Where then are the brachot and rachamim you had towards me? For I bear you record, that, if it had been possible, you would have plucked out your own eyes and have given them to me.

16 Have I therefore become your enemy because I tell you the emet?

17 They do not desire tov for you, but they desire to dominate you and exclude you from Yisrael that your desire may be to serve them.

18 But it is tov to always desire pleasant things and not only when I am present with you.

19 My little children, of whom I am again in birth pains until The Moshiach be formed in you again,

20 I desire to be present with you now and to change my tone; but now I stand in doubt of you.

21 Tell me, you that desire to be under the Miqsat Maaseh Ha-Torah; do you not listen to the entire Torah?

22 For it is written, that Avraham had two sons, the one by a female eved, the other by a free woman.

23 But he who was from the female eved was born after the flesh; but he from the free woman was by promise.

24 Which things are allegories: for these are the two britot; the one from Har Senai, that brings forth avdooth, which is Hagar.

25 For this Hagar is Har Senai in Arabia and corresponds to Yahrushalayim that now exists and is in avdooth with her children.

26 But the Yahrushalayim that is above is free, which is the eema of us all.

27 For it is written, Gilah, you barren that did not bear; break forth and shout for simcha, you that did not have labor: for the barren and deserted one has many more children than she who has had a husband.

28 Now we, Yisraelite brothers, are like Yitzchak was; we are the children of promise.

29 But as it was then, he that was born after the flesh persecuted him that was born after The Ruach Hakodesh, even so, it is now.

30 Nevertheless what does The Katuv tell us to do? Cast out the female eved and her son: for the son of the female eved shall not be heir with the son of the free woman.

31 So then, Yisraelite brothers, we are not children of the female eved, but of the free woman.

5 Stand fast therefore in the liberty in which Moshiach has made us free and be not harnessed again under the yoke of avdooth.

2 Behold, I Shaul say to you, that if you become brit-milah, Moshiach shall profit you nothing.

3 For I testify again to every man that is brit-milah, that he is a debtor to do the whole Torah.

4 Moshiach has become of no effect to you, whoever of you are declared to be a tzadik by the Torah; you are fallen from unmerited chen.

5 For we through The Ruach Hakodesh wait for the tikvah of tzedakah by emunah.

6 For in YAHUSHA-YHUH Ha Moshiach neither brit-milah is anything, nor akrobustia; But emunah which works by ahava.

7 You did run well before; who did hinder you that you should not obey the emet?

8 This persuasion comes not of Him that has called you.

9 A little chametz leavens the whole lump.

10 I have confidence in you through YHUH, that you will not think any differently: but he that troubles you shall bear his mishpat, whoever he is.

11 And I, Yisraelite brothers, if I yet proclaim brit-milah, why do I suffer persecution? Then is the scandal of the execution stake ceased.

12 I desire that they who trouble you were even cut off.

13 For, Yisraelite brothers, you have been called to liberty; only use not liberty as an occasion for the flesh, but by ahava serve one another.

14 For all the Torah is fulfilled in one word, even in this; You shall love your neighbor as yourself.

15 But if you bite and devour one another, take heed that you are not consumed by each other.

16 This I say then, have your halacha in The Ruach Hakodesh and you shall not fulfill the desires of the flesh.

17 For the flesh craves what is harmful to The Ruach Hakodesh and The Ruach Hakodesh opposes the desires of the flesh: and these two are contrary to one another: so that you cannot do whatever you please.

18 But if The Ruach Hakodesh leads you, you are not under those systems that pervert the Torah.

19 Now the works of the flesh are well known, among which are these; Adultery, fornication, uncleanness, indecency

20 Idolatry, witchcraft, hatred, quarrels, jealousies, rage, strife, selfish ambition, stubbornness, heresies,

21 Envy, murder, drunkenness, wild indecent parties and all such things: about which I warn you again as I have also done in times past, that those who practice such things as the derech of their chayim shall not inherit the malchut of YHUH.

22 But the fruit of The Ruach Hakodesh is ahava, simcha, shalom, patience, chesed, rachamim, trust worthiness,

23 Gentleness, self-control: there is no emet Torah that is against this kind of tov fruit.

24 And they that are Moshiach’s have controlled the flesh with its affections and desires.

25 If we live in The Ruach Hakodesh, let us also have our halacha in The Ruach Hakodesh.

26 Let us not desire worthless tifereth, provoking, or ridiculing one another, or envying one another.

6 Yisraelite brothers, if a man is overtaken in a trespass, you who are the spiritual ones restore him in the ruach of gentleness; while guarding yourself, lest you also be tempted.

2 Bear one another’s burdens and so complete in practice the Torah of The Moshiach.

3 For if a man thinks himself to be something, when he is nothing, he deceives himself.

4 But let every man examine his own mitzvoth and then shall he have gilah in himself alone and not in another.

5 For every man shall bear his own burden.

6 Let him that is taught in The Word share with him that teaches in all tov things.

7 Be not deceived; Ahloha is not mocked: for whatever a man sows, that shall he also reap.

8 For he that sows to his flesh shall from the flesh reap corruption; but he that sows into The Ruach Hakodesh shall from The Ruach Hakodesh reap everlasting chayim.

9 And let us not be weary in doing well: for in due season we shall reap, if we do not grow weary.

10 So then, as we have the opportunity, let us do tov to all men, especially to those who are of the household of believing Yisrael.

11 You see how large a letter I have written to you with my own handwriting.

12 Those who desire to make a nice show of your flesh, they compel you to be brit-milah; in order to avoid suffering persecution for the execution stake of Moshiach.

13 For those who are brit-milah do not keep the Torah; but desire to have you become brit-milah, that they may boast over your flesh.

14 But YHUH forbid that I should boast, except in the execution stake of our Master YAHUSHA-YHUH Ha Moshiach, through whom the olam hazeh is impaled to me and I am impaled to the olam hazeh.

15 For in The Moshiach YAHUSHA-YHUH neither brit-milah, nor akrobustia, has strength to save, but only a renewed creation.

16 And as many as have their halacha according to this mishpat, shalom be upon them and rachamim, be upon The Emet Yisrael of YHUH.

17 From now on let no man trouble me: for I bear in my gooff the marks of The Master YAHUSHA-YHUH.

18 Yisraelite brothers, the unmerited chen of our Master YAHUSHA-YHUH Ha Moshiach be with your ruach. Ahmein. X


  • 1:2 Literally meaning “the exiles of YAH.” The Hebrew root for Diaspora is galut, hence the term Galut-YAH. According to Peter, these were the chosen people of the dispersion scattered through modern day Turkey and the former area of Aramea.

  • 1:2 The English term “gentile” probably comes from the word galut (exile) by reversing the L and the T and adding an N thus the word “gentile,” which even etymologically has ties to the exiles of Israel. Ezra 4:1, First Chronicles 5:6, Ezekiel 25:3 all use galut, or a form of that word to describe exiles of both houses of Israel. The area of Galatia had major remnants of both houses in the first century.

  • 1:2 Since the congregations of Israel were Torah-based, he is writing to exiles from the ten tribes who desire a full Torah-obedient lifestyle.

  • 1:8 A warning to Judah.

  • 1:9Literally means “the Good News” of Israel’s freedom from slavery, or exile.

  • 1:9 A warning to Efrayim.

  • 1:9 Since the Good News is the actual freeing of the exiles of Israel that were in slavery, the perversion of that message is considered another evangel. This perversion forces the freed Galatians to become slaves again to a different set of masters.

  • 2:2 Ending the exile of the House of Efrayim-Israel.

  • 2:3 At least not compelled before entering maturity and a full understanding 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 Messiah and then seal that growth and faith with 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.

  • 2:4 The Good News was the proclamation of freedom from slavery and from religion to the exiles of Galut-YAH. These certain brothers from Jerusalem were coming in quietly under the radar and reversing the truth of Scripture by using circumcision in a wrong chronological manner and by man-made standards as requirements for community entry and favor in the community.

  • 2:5 Divine plan for ending the House of Israel’s exile.

  • 2:7 The Greek word used in Galatians 2:7 for Shaul’s ministry to the uncircumcised is the word akrobustia (Strong’s Greek # 203), which literally means “tossed-away foreskins.” He was contrasting his ministry to the uncircumcised, or the “akrobustia” with James and Peter’s ministry to the circumcised, or the “peritome” (Strong’s Greek # 4061). The same word peritome is used in describing the mission of James, Peter and John. This peritome means those living and abiding in circumcised identity, or in other words, the “House of Judah.” The choice of “akrobustia” is fitting, as it describes just what Shaul was doing in the nations, or among the Galut-YAH. He was first and foremost looking for the lost sheep of the House of Israel (Efrayim), as per Messiah’s instructions. Akrobustia, does not mean “pagan nations” per se, but a select group within the nations, or nations. The term akrobustia, as opposed to peritome, means those who were circumcised, but through disobedience and outright rebellion had their foreskins tossed away, thus becoming like one who is born and raised as an uncircumcised (aperitome) pagan gentile. The opposite of a ministry to the peritome (which James and Peter had) would have been one to the aperitome, or “never-circumcised.” Yet Shaul did not claim a ministry to the aperitome, or never-circumcised. His ministry, according to his own description, was to the akrobustia, or those who had undergone circumcision but had tossed it all away.

  • 2:11 Due north 300 miles from Jerusalem, as detailed in Scripture, which was once part of Assyria, the initial area of Efraimite dispersion.

  • 2:12 Am-amaya in Aramaic meaning “the nations,” or “the people with similar spiritual, or kinship connections held in spiritual darkness.” According to the Aramaic Targum, or elaboration on Isaiah 9:2, the people (Hebrew “am”) walking in darkness, were the House of Israel (ten tribes). They were the am-amaya.

  • 2:12 Hebrew word for separated is prush. So Peter separated, or became a Prush, or a Pharisee in his separatist behavior.

  • 2:12 What message were they coming with? A different message that placed prior conditions upon returning Efraimites in order for them to even be saved. That is and was a message of slavery. We see these same folks in Acts 15:1-3.

  • 2:12 They came with added conditions established by the Jerusalem rabbinate, placing immediate preconditions such as circumcision upon these returning exiles.

  • 2:13 Instead of unity between Israel’s two warring houses, this message from the Jerusalem legalists was renewing old wounds and stifling the reconciliation between the two houses that Messiah came to bring and was hence another evangel.

  • 2:14 The truth of the Good News according to the final ruling of Acts 15 is that returning Yisraelites had to neither perform nor obey any immediate and enforceable act to receive entry into the Commonwealth of Israel. However, the ruling strongly implied that like Abraham circumcision would follow at a later date (24 years later), when personal maturity comes.

  • 2:14 Living in the light as per Esther 8:16.

  • 2:14 Who were the Arameans? Whose fathers were they? In Aramaic, the Targum Onkelos (the Aramaic translation of Deuteronomy 26:5 used in all the ancient first-century synagogues during the time of Messiah) reads: “An Aramean tried to destroy my father.” The Aramean was Laban, Jacob's uncle and Jacob is our father whom Laban tried to destroy. The ten tribes later were known as Greeks, Arameans and even Romans according to rabbinical literature. In rabbinical literature Edom is often spelled Erom, or Aram as in Aramean.

  • 2:14 Arameans, or “the peoples,” were considered to be in darkness as in Isaiah 9:2.

  • 2:14 The overriding thought being expressed here is that of Light versus darkness, not Jew versus gentile. If Peter who is a son of Light lives in darkness through separation from his returning Efraimite brothers, then he is in no position to ask them, or appeal to them to live in The Light.

  • 2:15 Light.

  • 2:15 Darkness.

  • 2:15 Paul reminds Peter that the Jews have The Light to show to those Arameans who desired shulchan fellowship. Rather than being loving and shining The Light, Peter did the same thing to the Aramean Yisraelites that Laban the Aramean did to Jacob. Peter tried to destroy them in their quest for full and equal repatriation back into the commonwealth. As soon as the “circumcision-first club” arrived, he betrayed the Aramean Yisraelites and the message of restoration to both houses. This betrayal displayed contempt and hypocrisy, which was sinful and against the illuminated nature of a regenerated Jew.

  • 2:15 The ultimate result of his actions was the denial of full and equal rights as redeemed Israel to the Arameans, without any preconditions for salvation. He needed to be rebuked, as he suddenly changed from a restorer of Israel, into a Pharisee/Prush meaning “a Separatist.”

  • 2:16 Miqsat Maaseh Ha-Torah meaning, A Few Of The Key Torah Precepts [as found in the DSS].

  • 2:16 Miqsat Maaseh Ha-Torah meaning, A Few Of The Key Torah Precepts [as found in the DSS].

  • 2:18 Man-made religion in his life that was destroyed when Paul came to Messiah and Torah.

  • 2:18 He would violate the real Torah because he would knowingly be sinning again by partaking in various forms of error and religious elitism and thus destroy the two-house restoration.

  • 2:19 Torah convicts all as sinners when we fall short and leads us to cry out for our promised Savior.

  • 2:19 Life in YAH is the goal and ultimate purpose of the Torah. First to convict of sin and then after salvation, to guide is.

  • 2:20 Note: Not just the faith in Messiah, but now he lives the actual Torah faith of Messiah. There is a big difference between “faith in” and “faith of.” Both are needed for the returning Yisraelite.

  • 3:2 True obedience to the full Torah.

  • 3:3 Full trust on Messiah and following His full Torah is the walk of the upright.

  • 3:5 This is a rhetorical question and a style used often by Paul. YAH works among us based on our faith as seen in Torah compliance

  • 3:6 Justification and righteousness can only come by faith alone as tha leads to obedience like Abraham.

  • 3:7 Physical Yisraelites from either house do not become complete until they express saving faith in Messiah. Even though Abraham had the physical part right, he still had to receive personal redeeming faith and follow Torah.

  • 3:8 See notes on Genesis 12:3. This prophecy had a dual application and was fulfilled in the sense that all nations would receive the hope of salvation in Messiah, the Seed of promise. An alternative reading is “in you all nations will have your seed mixed in,” or engrafted.

  • 3:10Those who substitute Miqsat Maaseh Ha-Torah for full obedience is cursed, as this is seen as partial obedience. Cursed is every one that continues not in all the things which are written in the Scroll of The Torah to do them.”

  • 3:10 Being meticulous about keeping the requirements of the true Torah given by Moses and yet still refusing to fully accept the returning House of Israel/Efrayim is rejecting the stranger, a violation of many explicit warnings not to do so in the Torah (such as Leviticus 19:34). Efraimites making repentance must not be regarded as less than a Jew, by requiring immediate actions on things set as conditions. Those who follow the limited Miqsat Maaseh Ha-Torah may think they are doing all of Torah but are not. In direct violation of Torah they are showing no love to the returning strangers from the nations.

  • 3:11 Man must be in full trust on Messiah and full Torah compliance. Not merely picking and choosing what to follow and obey.

  • 3:12 Aramaic Peshitta reads: “not made by [man’s] faith” but written by YAH’s hands.

  • 3:12 Full compliance is for all generations. Full trust in Messiah and full Torah compliance is what is needed to please The Master.

  • 3:13 The curse of the Torah was the death incurred by violating any, or all of its precepts and in context, by rejecting returning Efrayim by placing many pre-conditions on them. These Jewish folks had put themselves under the curse of violating Torah. According to James 2:10-12, this one violation was enough to put them under a curse. The Torah itself is not a curse as some falsely teach, but its violation by those not welcomg the House of Joseph, the 10 tribes back into the fold were cursed.

  • 3:13 Messiah died to remove these curses and set us free, not to remove the Torah itself. If He removed the Torah’s curses, why would we want to be in slavery again by following man’s traditions such as Miqsat Maaseh Ha-Torah?

  • 3:15 No man can annul, or replace any of YAH’s covenants from Abraham until now. All newer covenants are merely stacked upon prior covenants, with some having greater importance than the older ones, but all are eternal and all are applicable for all generations. Instead of dispensationalism, Scripture teaches the principal of the “stacking” of covenants.

  • 3:15 On this one principle alone, Torah cannot have been replaced, or annulled. That’s the whole point. How can we disallow Efrayim, the 10 tribes, equal citizenship, while claiming to uphold Torah, when even the Abrahamic Covenant promises that all non-Jewish nations would receive the full blessings of Abraham?

  • 3:16 The Seed, or The Messiah, blesses all the nations (the mixed seed of Abraham) and since Jews and Efraimites are in all the nations, you have two marvelous concurrent truths flowing from Golgotha. You have the Seed (Messiah) going into all the nations, with His Word (Mark 4:14), to gather into one, Abraham, Isaac and Israel’s scattered physical seed.

  • 3:17 The Messiah, or YAH’s brought-forth Word, is the actual Giver of the Torah and not The Father YAH who was the Source.

  • 3:17 The same principle 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 annul the Torah.

  • 3:19 Because of man's apostasy, so that man could clearly see what he has done wrong and why. It was added to make the need for a personal redeemer clearer.

  • 3:19 The Mediator was and remains Messiah, for First Timothy 2:5 teaches us that there is only one eternal Mediator between man and YAH. Messiah is the Mediator for Israel in both the First and the Renewed Covenant.

  • 3:20 Messiah represents both YAH The Father and Israel.

  • 3:21 He states the obvious. That since the full Torah itself couldn’t impart eternal life, how can a cheap limited substitute called Miqsat Maaseh Ha-Torah accomplish that impartation?

  • 3:22 All Yisraelites and would-be Yisraelites must come through personal faith in Messiah. All laws, both man's and YAH’s, just are not designed, or empowered to do that.

  • 3:23 Aramaic Peshitta.

  • 3:23 While out in the nations, the blessed Torah protected and preserved Israel, while we waited patiently for the coming of Messiah. The same applies today as we await His return.

  • 3:23 Isaiah 56:1.

  • 3:24 Aramaic Peshitta.

  • 3:24 As Romans 10:4 states, Messiah is the teleo, or the goal at which the Torah’s path aims.

  • 3:25 Plural in the Aramaic. “Tutors,” or “schoolmasters.” The Torah is a singular item and as such cannot be referred to here in the Aramaic. The tutor and tutors are two different categories. The tutor, or schoolmaster is the Torah. The false tutors thought that they were the guardians of tradition and local assembly life. These tutors, or schoolmasters believed that in order to protect the Torah, there had to be additional fences around it and thus they added regulations, making sure no Torah could ever be broken, since there were too many fences around it. Those fences are known today as the Jewish Oral Law. These tutors were the same ones using these fences to keep returning Efrayim out in the nations, by subjecting Efrayim to the slavery of second class citizenship, instead of enjoying the true Torah freedom that Messiah came to accomplish by setting all of Israel's exiles free. This is perfectly applied by Messiah in Matthew 21:33-43 and by using drash, or allegory in Luke 15:11-32.

  • 3:25 The false, or many tutors of Israel had always sought to replace the only true Tutor, or the real Torah as seen in Ezekiel 20:18-25 where YAH says, “do not walk in the statutes of their fathers” and repeats this in Matthew 23:1-4 and Matthew 23:13-15. These tutors that we are no longer under shut out the entry to the kingdom of heaven from men. “Men” as stated elsewhere, are lost Yisraelites as per Ezekiel 34:30-31. These added fences by these tutors are also addressed in Acts 15:10-11 and called the “burdens upon men.” The “men” are Israel and the burdens are various forms of self-righteousness, seen in man’s oral laws and traditions.

  • 3:25 The Aramaic word for “tutors” is taraa and for “door” is tarea. The taraa-tutors were locking the door-tarea for the galut-yah to return to the Commonwealth of Israel and their Torah brit, while Messiah, is The Tarea, or The Door back to Israel. As The Messiah stated in John 10:9, He came to do the opposite. He came to open the door to the kingdom. So once faith in The Door came, we are no longer under these taraa, or tutors, who try to keep returning Yisraelites outside the Door. Faith in Messiah as the Door, unlocks the kingdom's door for both houses of Israel.

  • 3:26 Thanks to Messiah, both houses are now equal, no longer under tutors, but under the guidance of the living Torah Messiah and His own written guidelines.

  • 3:28 All believers are now Israel and as such your former designation becomes totally irrelevant. Regardless of how you entered Israel, you are now Israel and your life should reveal and reflect this truth to all you meet.

  • 3:28 Who is who is determined by what is what. If the body of Messiah is Israel renewed, then by definition all its parts, or members are Israel.

  • 3:29 Abraham’s sperm. Sperm is derived from the Greek word sperma (Strong’s Greek # 4690). Sperma means “Something sown, seed, including the male sperm, offspring, a remnant, issue, seed.” The noun is purely physical, pertaining to literal male semen and their offspring, giving forth a remnant issue (people). So if you belong to Messiah, then you are descendants of Abraham and his “heirs according to the promise.” The Bible does not add the word “spiritual” before sperm and neither should anyone else. The Theological Wordbook of the Old Testament says: “Zera (Hebrew equivalent for the Greek sperma) refers to semen.” The word is regularly used as a collective noun in the singular (never plural). This is an important aspect of the promise doctrine, for Hebrew never uses the plural of this root to refer to posterity, or offspring. Thus the word is deliberately flexible enough to denote either one person (Messiah) who epitomizes the whole group, or the many persons in that entire lineage of natural-spiritual descendants.

  • 3:29 Salvation is a revelation of who you are and were, despite the fact that you didn’t know it. The fact that you belong to Messiah then becomes the proof and the doorway into the revelation that you are Abraham’s seed both physically and spiritually.

  • 4:2 House of Israel.

  • 4:2 All Israel remains in bondage to their masters, the guardians, despite the fact that Israel was chosen to be the head and not the tail of the nations and despite Israel’s full divine inheritance in YAH. Sadly the guardians were and yet are enslaving all Israel.

  • 4:2 The House of Israel/Efrayim Joseph was sold into bondage as slaves to serve under the watchful eye of the host culture’s guardians and stewards as a disciplinary measure until such a time when their Father would bring them mercy and would set them free from their bondage and from their captivity.

  • 4:3 The children of Israel were slaves to the world, its elementary base matters and its civil and religious guardians while roaming the nations.

  • 4:4 See note on Genesis 48:19. The fullness of the nations is the seed of Efrayim-Israel.

  • 4:4 See note on Romans 11:25-26. All Israel will be saved when the “fullness of the nations,” or Efrayim-Israel comes in.

  • 4:4 Luke 4:18. The task of ransoming the captives and setting them free belongs to Messiah.

  • 4:4 Messiah.

  • 4:4 Made, or brought forth in human form by and through the nation of Israel. In Scripture the woman is always a metaphor for the nation of Israel, as seen in Revelation 12, Ezekiel 23, Jeremiah 3:20, Jeremiah 31:32 and elsewhere.

  • 4:4 Greek word is nomos. Aramaic word is namosa and means Messiah was born under the promise and guardianship of the Torah, as well as under Roman law at the time.

  • 4:4 In context Israel gave birth to Messiah when the ”fullness of the nations” were due to be awakened and when The Messiah would be born in Israel, yet under the domination, rulership, oppression and slavery of Rome. That included politically, as well as various systems of man’s religious traditions.

  • 4:5 According to Lamentations 5:1-3 and Hosea 4:6 and other references, Israel though an heir of all, had through rebellion and spiritual adultery become the slaves. Galatians 4:1 begins with the cold hard fact that Israel was no different than a slave, due to guardians and others enslaving her by their nomos/laws, or man-made regulations. They had become orphans from YAH.

  • 4:5 Nevertheless, despite having become orphans, in the latter days when the “fullness of time” determined by The Father came, Israel was once again restored to sonship and readopted into YAH’s eternal family.

  • 4:6 Note that when we have the true Spirit of YAH , we cry and speak in Hebrew and we avoid false titles for The Father YAH.

  • 4:7 Our current standing after Messiah's liberation work. It is this liberty we must guard lest more nomos/laws and man-made spiritual rankings, rules and rulers return to bring us back into slavery.

  • 4:8 Before Messiah came to liberate Israel, they were in bondage to political rulers and their false spiritual leaders, as well as their false mighty ones like Jupiter, Zeus, Hermes etc. Now that Nazarene Israel knows YAH they must avoid all slave masters, even those coming from Jerusalem and from Judah, if coming with a different Good News.

  • 4:9This cannot be speaking of Torah, since Torah is YAH’s word and is eternal and thus can never be described as weak, poor, or elementary by a Jewish rabbi like Paul. What these exiles were returning to was not Torah, but man's nomos/laws in all its variations and permutations, with much of it coming from Jerusalem, leading to a return to slavery to men.

  • 4:9 The only way not to give in to that desire is to obey Messiah alone and follow His walk as to how to incorporate Torah “decently and in order,” on a progressive basis.

  • 4:10 Manmade calendars and holidays given by those who bring incorrect time keeping methods. This included a pagan calendar of important days and moadem given to them by their masters. Israel once set free, must stick to Torah times and not the times of their earthly masters.

  • 4:15 Clear evidence that Paul's trial in the flesh was bad eyes, or bad eyesight. His relationships with the Galut-YAH were so strong that they accepted him with his weakness and would have done all they could to restore his eyes. Now he is trying to restore them back to the truth and correct spiritual vision.

  • 4:16 In his attempt to stop them from returning to man's many traditions, he had made many enemies. In our pursuit and guarding of the truth, enemies will be made from former close friends.

  • 4:18Desiring freedom in Messiah and His Torah is a good thing. Desiring man’s traditions and perverted programs for self-righteousness pursuits, will lead right back to the domination of Efrayim by Judah and thus a complete negation of Messiah’s restoration work.

  • 4:19 A season of error always needs apostolic oversight until truth can overcome bondage to error. As the one who birthed this congregation, he has gone into spiritual labor until Israel returns to truth.

  • 4:21 The full Torah is what you should be hearing to keep you and guard you from man’s nomos and all his tutors.

  • 4:21 The upcoming allegory has nothing to do with Torah. The issue is over the correct interpretation of Torah. In this case, the ones calling for immediate circumcision for the returning Efraimites did not have a proper understanding of when and why it should be done. These false teachers were the masters and the Galatians the slaves, who submitted to their man-made laws and requirements. It was the Torah that had the promise of their return and redemption, not these masters in Jerusalem.

  • 4:23 Ishmael and Esau.

  • 4:23 Isaac.

  • 4:24 This allegory is a story portraying an underlying truth. It is the Hebraic method of interpretation known as drash.

  • 4:25 This does not teach that the Torah is bondage. In this allegory, or story, Mt. Senai corresponds to, or is like, Jerusalem that produces slaves. Spiritually, the residents at Jerusalem were by and large unsaved and were spreading lies and human traditions of Oral Law. Moreover, Rome was in full and total military and political occupation of all the residents of Jerusalem. It was that way in Messiah's day and remains so today. Jerusalem operating in, by and under, the spirit of Ishmael, or Edom, continues to enslave Yisraelites still looking for freedom in all the wrong places. Note again, that the Torah does not produce slaves, but rather it is the people and leaders at Jerusalem operating through the spirit of the slave woman Hagar, who are coming down to Galatia, attempting to do the same to Efrayim, as they have done to many in Judah.

  • 4:26 Free from slavery and doctrinal perversion of any kind.

  • 4:26 The Jerusalem above, operating through the Spirit of YAH and Isaac, sets Israel free to be like Messiah and His Torah and produces men and women like Messiah, not like the earthly Jerusalem. All born-again Yisraelites must pledge allegiance to the Jerusalem above, which has begotten us through the Spirit and not the spirit of Edom that has placed Israel's children into functional and terminal slavery. The comparison is not law, or Torah versus grace, as some falsely teach, but two different women, operating by two different spirits from two different Jerusalem’s, producing two different kinds of children. One prepared for the devil, one set apart for YAH. Despite the clear admonition of Scripture, many still insist in taking this allegory and turning it into an alleged literal diatribe against the Torah.

  • 4:27 Across the globe.

  • 4:27 Publish the Good News.

  • 4:27 Efrayim’s offspring (4 billion, see notes on Deuteronomy 1:10-11) is far more than the 16, or so million of Judah.

  • 4:27 The former barren one is Efrayim-Israel, who had no husband due to her divorce. Subsequently and consequentially, she had no children. Now in and through the Good News, she who was divorced and barren is remarried and renewed and is conceiving multitudes of Yistraelite children for YAH , since she now has begun to operate in full obedience and compliance to Messiah and His Torah. The former divorced woman (Efrayim, or non-Jewish Israel), is still more fruitful than Judah, bound in large part by the spirit of Ishmael working in the earthly city of Jerusalem among its residents.

  • 4:28 At this moment in time after Messiah’s first coming.

  • 4:28 Isaac was both physical and spiritual Israel and so are all believers in Messiah, since this verse is clear that we are like Isaac and not limited to just spiritual, or physical Yisraelite status, but now we can claim both roles and positions. This applies for saved Jews and Efraimites.

  • 4:28 Promised seed through Abraham, Isaac and Jacob.

  • 4:29 The earthy Jerusalem is full of the seed of Esau/Edom/Ishmael and its religious influences, along with many secular Jews, who believe in nothing but themselves, which is a form of idolatry. These elements seek to persecute the tiny Nazarene Yisraelite remnant still walking and living for Messiah and Torah both in the exile/diaspora and back in the land. As it was then, so it remains today. Today, some in Jerusalem seek Efrayim’s return to the land, but relegate them to second-tier status if they believe in Messiah, in their vain attempts to put themselves in the very place of YAH.

  • 4:30 This is more than another exhortation. It is a biblical command that 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 leaders, who do not know Yahusha and their manmade oral laws. Based on this precedent in Israel, Paul appeals to the Galut-YAH to take immediate action and send these legalists back on their way to Jerusalem.

  • 4:31 Free to serve Messiah and follow the true Torah that holds the promise of repatriation to all who desire to become Israel, or find their way home to Israel.

  • 5:2 Circumcised as a man-made precondition for salvation, as opposed to an act of obedience after salvation like Abraham and Moses.

  • 5:2 First warning is to Judah.

  • 5:3 Second warning is for Efrayim.

  • 5:3 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 YAH.

  • 5:4 No law – including YAH’s Torah – can forgive sin. Only YAH the Savior does that. So man’s law is bondage and YAH’s law is a guide for the redeemed, but not an instrument of redemption.

  • 5:4 Someone who trusts in Torah alone for their salvation, has fallen from favor, simply because they have not understood the favor, or the Good News. The Good News is that Messiah is the Door for eternal life apart from traditions or Torah-keeping; keeping all of Torah, was and always will be the path to the Messiah and then a guide to His already-redeemed people.

  • 5:5 The resurrection from the dead and the coming world to come.

  • 5:6 This holds true eternally. First, that circumcision is an act of love to seal one’s faith, not to establish it and neither the Jews, the circumcised, nor the akrobustia the “tossed-away foreskinned ones” have any ranking, or special standing over the other. Neither house of Israel should see circumcision, or lack thereof as a means of a spiritual rank over and above the other, but as something that the individual in YAH’s decent order must do on his own. Circumcision avails nothing in the sense that if abused, it establishes one part of Israel as master and the other as slaves. So it avails nothing in terms of restoring equality in Israel, yet it is a mandate to the individual in his personal walk with YAH. Messiah came to free both houses and establish equality, not a new system of oral laws or rankings, based on an immediate response to mandated corporate physical circumcision, rather than personal physical circumcision after faith comes.

  • 5:7 Rhetorical question here. Obviously it was the club from Jerusalem.

  • 5:8 They were tricked and persuaded by men and the spirit of Hagar, Ishmael and Esau. They were not being led by YAH , who had called them to a different understanding.

  • 5:9 Which is why Paul comes down hard and teaches us to cast out the bondwoman.

  • 5:10 Judgment will come to those perverting the door to Efrayim’s return and YAH appeals through Paul, that we all agree with the truth and not be found later being judged with those who have taken circumcision, which is just part of the Good News and perverting it by making it the Good News itself.

  • 5:11 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 putting the blood of Messiah before circumcision.

  • 5:12 A little play on words. He wants them circumcised, or “cut off” from the presence of the congregations of the Galut-YAH.

  • 5:13 The end of the exile, or galut.

  • 5:13 This new freedom is to bring unity and harmony between Israel’s two houses, as we serve each other in equality and truth, not as a new license to engage in the individual temporal pleasures of the flesh.

  • 5:14 Summarized.

  • 5:14 This is a summation of the Spirit behind the true Torah and not some sort of license to neglect the rest of Torah, as Messiah personally warned us about in Matthew 5:17-19.

  • 5:15 When spiritual standing is sought by manmade traditions or by any precondition, what ultimately takes places is biting competition and/or the subjecting of believers into masters and slaves. The end of these manmade traditions is not restoration, but division and the consuming of others, in an attempt to promote one’s own flesh before man.

  • 5:18 A clear reference to the manmade nomos of the “circumcision club,” and/or other legal systems of spiritual ranking. The true Spirit of Truth (Torah) will lead you to obey the Torah from the Jerusalem above and not from the Jerusalem below, which is a law written and operated by the Spirit of Ishmael and Esau.

  • 5:19 A desire to break Torah’s standards of unclean, or prohibited things.

  • 5:25 Not in man.

  • 6:2 If Messiah nailed the Torah to the cross, as alleged by some, then what Torah is this speaking of? No doubt it is the same one that His Father has.

  • 6:6 The Yisraelite man, or woman is obliged to care and provide for their teachers, so that the teachings won't be hindered by lack of material necessities.

    Here we see that the teacher serves as did the First Covenant priest and is positioned to receive the tithes by the worshipper. Clearer yet, is this; the student of Messiah is to direct his tithe and offering to YHUH of course but received and used by the earthly mentor or spiritual father who receives it. Notice that the true and correct New Covenant giving command is to give directly to the teacher's storehouse, not an orginization, a corporation or a ministry. While tithing to a ministry is how we have all been taught by the modern Greco Roman systems, it is not the biblical New Covenant pattern. Paul tells us that tithing in the Renewed Covenant is directly to the welfare and well being of the teacher/mentor. Yet YHUH does honor the tithe in any case based on the heart of the worshipper. In ancient Israel the tithe was YHUH's but was used or spent for the food and welfare of the priest. The teacher is the New Covenant priest. That eternal principle has not changed. This apostolic command must be returned to and understood by the remnant of Israel.

  • 6:12 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 commitment 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 uses “decision cards, while Judah uses “circumcision clubs.” Same wrong motive and same wrong reasoning. Circumcision is required only after true salvation and maturity.

  • 6:12 Circumcision is widely accepted in Judah and the atonement of Messiah 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 YAH almost become afterthoughts.

  • 6:13 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 Israel and moreover as those who abide by the same Torah.

  • 6:13 That identifies you as someone belonging to his, or her sect, or religious order that places preconditions and rankings on believers.

  • 6:14 The stake is where our hope lies. The blood of atonement has purchased us and as such, we are dead to any allegiance to the world, or any of its claims on our lives.

  • 6:15 The strength to become regenerated as a new creation comes only from YAH’s Spirit and not by any act of circumcision, or any other commandment of YAH , or men.

  • 6:16 As many from both houses 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 “Israel.” The true “Israel of YAH ” is composed of returning and redeemed exiles from both houses and those who desire to join them, their King and His Torah.