Ch 2 Notes

MarYah Yeshua Notes # 1. Andrew Gabriel Roth: Original Aramaic Proves Beyond any Doubt that Jesus is God Consider reading Ruach Qadim by Andrew Gabriel Roth at https://www.amazon.com/Ruach-Qadim-Aramaic-Origins-Testament/dp/9993282030 Glenn David Bauscher proves that Aramaic is the original New Testament text. http://aramaicnt.com/Research/Proofs%20of%20Peshitta%20Primacy.pdf 2. MarYah [#4179] - Gesenius shows that MarYah comes from the root word "raah". He writes: “As to the origin, the sacred writers themselves (Genesis 22:8, 14; 2 Chronicles 3:1) make allusion to the etymology from the root (raah [#7200]), which is confirmed regarding MarYah as contrived from Mariy-Yah for Mareh-Yah…” 3. 2 Chronicles 3:1 - the King James Version uses “The LORD” (all capitals) to represent יהוה as is found in the original Hebrew text. However, here they use “The LORD” right between “where” and “appeared”, which reads in the Hebrew, “where He appeared.” In the context, there is no doubt that the divinity of יהוה appeared unto David. The whole point of placing the sacred name, יהוה, back where it belongs in the text is so the reader can observe the text in its original awesomeness. However, in order to do this, I must stick with the Hebrew text before me. This is why I have translated this text. Besides this, Yah is that aspect of יהוה who appeared unto David. 4. The attachment of the mem [מ] to the beginning of a verb to form a verbal noun is called “mem performative”. See Pocket Dictionary by Todd J. Murphy, Intervarsity Press. 5. Amos 9:12 and Acts 15:17 compared. I am not saying that the et [#853] is not pointing out “the remnant” as the direct object of the verse. However, James (Yaakov) places “MarYah” right after “seek”, which is exactly where the et is in the Hebrew. Therefore, the et is playing double duty, which is common in Hebrew. James (Yaakov) understood edom [#123] to actually mean adam (mankind) [#120]. 6. Joel 2:31-32 - The word translated as “saved” is sariyd [#8300], which means “survivor:- alive, left, remain (-ing), remnant, rest (as in ‘the rest of them’)...” This is from sarad [#8277], which means to puncture through, and slip out, escape, survive or remain. The word for “remnant” in Amos 9:12, is sh’eriyth [#7611] - A remainder, or residual (surviving, final, portion):- that had escaped, be left, posterity, remain (-der), remnant, residue, rest (as in “the rest of them”). Both these verses are about the remnant who are left in the end times who will call upon the name of MarYah and will seek to be called by the name of יהוה. Will you or your offspring be part of that remnant? 7. Acts 17:27 - Most western Bibles, as derived from the Greek Manuscripts, read as such: “That they should seek the Lord, if haply they might feel after him…” This is one proof among hundreds of others, which demonstrate an Aramaic Peshitta original from which all Greek translations were translated. The Aramaic word for “inquire” is from the root aqab [#6117], and this probably looked very similar to the Aramaic root word for “feel”. Therefore, this was a mistake made by the translators in the first century, who were translating the Aramaic text before them into Greek. The idea behind drawing near, touching, and feeling stems from the Hebrew root qarab [#7130 to #7132], which has at its root the meaning of “interior” (in the midst of a thing), which comes from the Hebrew root, qab and qabab [#6894 & #6895], which means “a hollow vessel”, “to make hollow”. This is the Hebrew root behind the Aramaic word for “feel” that the Greek translators had mistakenly written; that is, to touch and feel after, intimately. Bauscher, referred to in Note #1, shows just how close these two words may have appeared to a first century translator and reveals why this was an easy mistake to make. It is a fact that if we consider that the Greek texts were originally translated from an original Aramaic text, multitudes of discrepancies in the Greek texts would disappear. 8. See mem preformative in Note #4 - The Aramaic follows very closely in its use of the mem preformative. Chay is Strong's #2416, and again, the Aramaic and Hebrew use is almost identical, except that the Aramaic word for “life” [chay] is often translated as “saved”, as in, to continue living and to be saved from death. Yeshua is the giver of life, our Savior from eternal death. 9. Philippians 3:20 - Gesenius reads, “To labour; hence to serve...; especially, to worship God” [#6399]. The Greek texts render this, “Our government is in heaven”, of which is shown by Bauscher to be from the root word palat, when palach is what is used in Aramaic. Palat = Government “citizenship” Palach = labour, work, concern, worship, business. This is yet another proof that the Greek translators made a mistake of a single letter, as they were looking at the Aramaic text before them. Yeshua said that we ought to be laying up stores of treasures in heaven so that mankind can never steal our treasure. [Matthew 6:19-20]. Therefore, we labor for our heavenly reward, from where we expect to meet our Life Giver, Yeshua, the Messiah. Our heavenly labour is a type of worship! The Hebrew word, palat [#6403], which means “to slip away, to escape”, could have transformed into “government citizenship”, from the idea of a safe place to which we could slip away or escape. Often times, the Aramaic usage of a word will differ in this way; that is, from another way of looking at the root meaning. Again, Bauscher shows just how much alike these two words would have looked to a first-century translator of Aramaic into Greek. 10. Acts 4:12 - literal meaning from the Aramaic picture that is drawn. Sometimes a word-for-word translation can be the worst translation. Hebrew and Aramaic are so picturistic, therefore, it is necessary to use more than one word to properly understand “life-giver” [Savior] in this context. If you demand one English word for one Hebrew or Aramaic word in translation, then you will never understand the contrast offered in the Aramaic between Acts 2:21 and Acts 4:12. 11. Psalm 118:14-20 and Romans 10:9-13 - This full truth involves a full understanding of Biblical confession. The idea of an incomplete statement being made complete by surrounding context will be discussed in detail in Note #20. John 14:6 - Yeshua is the only way to יהוה. John 10:7 - Yeshua is the gate! 12. Philippians 2:10-11 - The Greek word used for “at” in this context is “en” [#1722], and its definition includes “on” or “upon”. The Hebrew/Aramaic letter beith, which is attached to shem [name] in the Aramaic Peshitta, is used as “upon the altar” in the following: Genesis 8:20; Numbers 23:2, 4, 14, 30; 1 Kings 1:50, 2:28. The beith is used as “upon” in reference to horses in Isaiah 66:20. Truly, all will bow down upon the name of Yeshua. The question is, will they do so in time to receive mercy? 13. Matthew 21:44 - I got this from word-for-word Aramaic. Roth's translation overlooked key phrases here. Any semblance to any other translation is merely accidental. The word “shattered” [broken / tremble] [netra] has an interesting contrast between trembling in fear, trepidation and becoming broken. The Hebrew root of this is raa [#7489]. 14. Exodus 20:7 - “Vain” is from shave [#7723]. Don't make the name of Yah void or bring it to nothingness by refusing to proclaim the name. 15. Isaiah 12:4 - The root word for “make mention” is zakar [#2142], which means “to remember”, “to recollect”, and “to bring to mind”; that is, to be remembered or called to mind, which is often equivalent of “to be mentioned”. The reverse is “he is not mentioned, he has gone into oblivion…” Jeremiah 11:19 - “His name shall no more be mentioned or remembered…” (Gesenius). This man will be cut off from the land of the living by simply not mentioning his name. This is what the enemy wants to do with the name of Yah יהוה! 16. Revelation 19:1 KJV: “.. Allelu-IA, salvation, and glory, and honour, and power, unto the Lord our God.” The Greek had no “h”, so in Hebrew this is “Hallelu-IA”. Most pronounce the “IA” ending as “Yah”, making it “HalleluYah, salvation,...” Does the terminology, “Praise Yah, salvation…”, remind you of any Hebrew verse, such as “Yah is my strength [my praise] and song and is become my salvation.” Psalm 118:14? Compare Exodus 15:2 and Isaiah 12:2. This is the only direct reference to these foundational Hebrew scriptures in the New Testament. The KJV, even capitalizes the “s” in “Salvation”, leaving, glory, honour, and power uncapitalized. Perhaps this is because they realized that “Salvation” in this context can mean nothing less then Yeshua. Thus, we should understand: “HalleluYah Yeshua, and glory, and honour, and power, unto יהוה our Elohym.” All will have this revelation in that day! 17. Revelation 1:10 - “I was in the Spirit on the day of MaranaYah [our Lord Yah], and I heard behind me a great voice as a shofar...” It is said that this version of the Aramaic of Revelation was translated from Greek in about the 3rd or 4th century. However, what this shows is that the term, “MaranaYah”, was in use among Aramenian speakers of that era. Therefore, this must have been carried over from the 1st century apostolic period. 18. 1 Corinthians 10:4 - Paul is showing by contrast how ancient Israel had been made one people by eating of the same manna, and drinking of the same Spiritual drink, yet many were cut off, who were found unworthy. Likewise, we are made one by partaking of the bread and the wine (1 Corinthians 10:15-17). Therefore, we should also fear being cut off, by abstaining from anything that would separate us from the body of Messiah [believers]! As for as my translation, see the literal word order: “And they all one [same] drink of the Spirit they drank, they drinking were for from the Rock of the Spirit that coming was with them, the Rock for that it was the Messiah.” 1 Corinthians 10:4, literal Aramaic word order. The words “one” and “same” come from the same Aramaic word, chad, which is strategically placed to at least draw the picture of working with both phrases, that is: And they are all one. (the) same drink of the Spirit they drank. Paul's whole point is that they were made one people by drinking from the Spiritual Rock that followed them. 19. 1 Corinthians 12:5 - The Hebrew root word, shemesh [#8121], means “to be brilliant; the sun…” Strong's reveals the relationship of the “sunlight of the daytime” to that of shamash [#8120], “through the idea of activity implied in daylight; to serve:- minister”. 20. This note is given as an example of a Hebrew incomplete thought of which the translator sought to clarify by adding a phrase from a few verses below or above the main context which renders thought incomplete. However, it must be said that in any and maybe every example of this offered many a translator may be turning cartwheels trying to make a complete thought out of verse. Therefore, for this reason, only one example will be given. It is enough to show that some or maybe even many translators have used this device to make sense of a verse which appears incomplete. “And I said, This is my infirmity: but I will remember the years of the right hand of the most high. I will remember the works of Yah: surely I will remember thy wonders of old.” Psalm 77:10-11. The phrase, “I will remember”, as emphasized in verse 10, is not in the original Hebrew of this text. It was borrowed by the translators from verse 11 below it. The New King James Version followed this same pattern. Without this added phrase we have: “And I said, This is my affliction the years of the right hand of the most high.” However, the years of the right hand of the most high are a time when the right hand of יהוה, even Yah, was shown strong, powerful and triumphant in the midst of His people. These are years of triumph and victory, which in context is the years the psalmist wants to remember. This is why the KJV and NKJV adds this thought to the verse. The infirmity of the psalmist is discussed in Psalm 77:1-9, which is his prayer of complaint before Elohym due to the misfortune of Israel as a people and his own personal misfortune: “In the day of my trouble I sought יהוה: my sore [my hand] ran [waved in an uplifted position] in the night, and ceased not: my soul refused to be comforted. I remembered Elohym, and was troubled: I complained, and my spirit was overwhelmed. Selah. Thou holdest mine eyes waking: I am so troubled that I cannot speak. I have considered the days of old, the years of ancient times. I call to remembrance my song in the night: I commune with mine own heart and my spirit made diligent search. Will יהוה cast off forever? and will he be favourable no more? Is his mercy clean gone forever. Doth his promise fail for evermore? Hath Elohym forgotten to be gracious? Hath He in anger shut up his tender mercies? Selah. And I said, This is my affliction [beautification (see Gesenius #2470 - to be polished smooth, as a stone which is made beautiful by much rubbing [affliction])].” “The years of the right hand of the most high I will remember, [that is] the works of Yah. I will remember your wonders of old.” Therefore, the KJV reveals that this verse is split up in the wrong place, and to make it work in English, a phrase has to be added somewhere, so they add an additional “I will remember." There are many other ways in which a translator may translate this verse. One of which is to convert the word “years” [sh'nowt, shanan (#8141)] into “change” [shanah (#8138)], which would be pluralized as “changes”. Then, to render the word chalah [affliction] unto “plea” [request], both derived from chalah. “And I said, This is my plea, the change [or turning] of the right hand of the most high.” - Psalm 77:10, alternate translation. In this scenario, the psalmist is praying for a change; that is, he is praying that the right hand of the most high would cease being inactive in the lives of His people and would become active, which of course would be a change. However, the entire context speaks of times of triumph from years ago. The psalmist speaks of remembering bygone years of triumph [verse 5]. For this reason, sh'nowt [plural of shanan] must be translated as “years”. As I said, some will do cartwheels trying to not add an additional phrase, however, in doing so, they refuse to admit that this type of incomplete statement was a common Hebrew usage. As a secondary note, this context shows that Yah is the right hand of יהוה! This is found in Psalm 77:10-11. “I will remember the years of the right hand of the most high. I will remember the works of Yah. I will remember your wonders of old.” The name of יהוה has been removed by the ancient scribes twice in this chapter; that is, in verse 2 and in verse 7. See Note #8 of Chapter One, “The Hebrew Key”. I believe they did this so that the average reader could not discern that Yah is the right hand of יהוה. 21. Proverbs 30:4 - The Hebrew phrase, “Kiy Teda” [“For you know”, “Surely you know”], is discussed further in Note #41 of Chapter One.