Messianic Judaism - The Torah and the Testimony Revealed

FOREWORD

Woe to all of you, scribes and Pharisees, hypocrites!
For, you will search out the coastlands and go throughout the cities to make one convert, and when he is made, you make him twofold more the child of hell than yourselves.

The book of Galatians is not about whether one should be circumcised, or keep Torah, but about the proselytizing process that involved the searching out of the coastlands and of the cities to convert people to a form of Judaism that centered around the Temple sacrifices. This process involved and required adult circumcision for all who converted. When Jews who were looking forward the Messiah’s coming as lifelong participants of the Temple sacrifices came to receive Yeshua as that Messiah, they naturally went about looking for converts as they had always done, but now as believers in the Messiah who had now come.

The issue became then, do Jewish believers still need to participate in the Temple sacrifices in light of Yeshua’s sacrifice; and if so, what about the people from the nations (the Gentiles) who have never participated in the Temple sacrifices? This is the basis of the book of Galatians that has been lost due to the loss of the meaning of the Hebrew idioms used in the 1st Century CE. This translation restores that original meaning and understanding of those idioms.

This letter to the Galatians has been one of the most challenging to translate, not because of any difficulty in understanding the original intent of the message, but because it is founded largely upon those idioms described above that were unique to the Temple based culture of the time.

The difficulty that arises when trying to translate a letter that is so soundly founded upon an unquestionable understanding of the Hebrew idioms and culture of the time is that if one attempts a literal translation, then the idioms will become nonsensical. For example, in our culture, one might say, "Hey, the person was on his soap box, but I tell you, though the lights were on, I don't think anybody was home." Or "Hey, the person's a real rocket scientist".

Concerning the first American idiom, we would understand that the person was pretty stuck on his own message, position, and point of view, but his level of intelligence was quite lacking in his presentation.

And concerning the second American idiom, if we said "He's a real rocket scientist" with one tone of voice, it would mean that we think the person is really smart, but if we said it with a different tone of voice, it would mean we think the person was not very intelligent at all, but that the person only thinks that he is really intelligent.

But someone reading these statements 2000 years from now would read these statements and think concerning the first example that someone was standing on top of a box of soap peering into the window of a house. And in the second example, we would think that the person had some kind of engineering degree in Rocket Science.

We would totally miss the point without a thorough understanding of the American culture and its accompanying idioms. So this work in Galatians has really required me to "take the bull by the horns" and wrestle with the best form to use for translation.

So on the one hand, a literal translation is ideal in most cases to bring out exactly what was meant by the original speaker, and is almost exclusively my preferred mode of translation. But a literal translation can also be a disaster when idioms are involved.

On the other hand, paraphrases, though good for making a translation more fluid in the reading, and which are an absolute must for the accurate translation of certain concepts and idioms from one language to another, they contain within them the risk of biased interpretation favoring one denominational position over another.

So it is a fine "balancing act". And then to "top it off", it all has to be understood within the culture and times that the original author was writing within.

A further complication with Galatians is the fact that the Hebrew idiom "the Circumcision" is at the core of this letter. The reason why this is such a complication compared to other Hebrew idioms, is that this particular idiom has both a literal application and an idiomatic application contained with its usage.

For example, though the phrase "the Circumcision" is a strict reference to those Jews who were raised under the Temple sacrifices, and who had become believers while participants under that system, they all also just happened to be circumcised.

This adds confusion, because this circumcision is not in reference to 8th day circumcision as commanded in the Avrahamic covenant, but was only in reference to the fact that those who partook of the sacrifices just happened to be circumcised, and the people of the nations coming into the new covenant, made in Yeshua's Blood, just happened to be uncircumcised; thus the idiom for the Gentiles, that is, for the people of the nations, of "the Uncircumcision".

So the issue was not whether the believers from among the nations should be circumcised, or have their sons circumcised, on the 8th day from their birth, but whether or not they, as adult males coming in from the nations, were required to partake in the sacrifices for the remission of their past Torah violations (past sins), in addition to their Faith in Yeshua's sacrifice; the participation of which just happened to involve a conversion process involving adult male circumcision.

The Avrahamic covenant and all its requirements and conditions have never been in question in any of the apostolic writings. It was only the sacrifices after the Order of Levi that ever came into question in the 1st Century CE. But through the loss of the meaning of the Hebrew idioms of the time, this critical issue that was so central to the life of the first century believer has been, until now, almost entirely lost to Western thinking and the Church.

So concerning the letter to the Galatians, some determinations and investigations into the life, language, and culture of the first century believers was an absolute must. And with this we can conclude the following:

- First century believers were raised with the Temple and sacrifices as the heart of their culture.

- First century believers all partook of this sacrificial system prior to Yeshua's coming.

- First century believers all continued to partake in this sacrificial system up to 40 years after Yeshua's death and resurrection.

- The question of whether or not a believer should, or should not, engage in the sacrifices of the Temple did not become an issue for first century believers until 8 to 10 years after the death and resurrection of Yeshua when Kepha (Peter) received his vision instructing him to receive Cornelius into the fold as a fellow believer, despite his formal status as a "Gentile".

So is what I elected to do in this translation, was to first produce a literal translation of this letter. From there I paraphrased the idioms to make them understandable to us in English, from the Hebrew Temple based mindset of the first century writers.

Finally, I then proceeded to paraphrase the remainder of the literal translation to smooth it all out. This phase was especially important to ensure that the reader understands what is going on in this letter to same degree as the original writer and recipients did.

The end result has the appearance of a paraphrase, but to the 1st century believer it would not have appeared to have been a paraphrase at all, but as the very oracles of Yahuweh as expressed through His Emissaries.

As strange as it sounds, our current translations in many respects would sound very foreign to first century believers, but this translation of Galatians here, which will sound foreign to the Church, would actually make perfect sense to the 1st century believer, and would reflect to them very closely, the words and/or intended meanings of the original Epistle to the people of Galatia.

Many other translations, as well as Greek and Hebrew word studies, were also used to facilitate this translation, and the entire work was about 12 years in the making.

You will also note that this translation brings to surface the similarities of this writing with the writing of the Book of Ivrim (Hebrews), as well as with the rest the rest of the Hebrew Scriptures.

It also makes it very easy to see how this letter to the Galatians, and the letter to the Hebrews, is about one and the same thing. That is, they are both about the transition from the priesthood after the Order of Levi, to the priesthood after the Order of Melchizadok.

Finally, the biggest decision I had to make was to remove the word "circumcision" from this letter and replace it with the word Temple sacrifices or other phrases or words to this effect.

This was necessary, for no matter how I word the text, the word "circumcision" causes people to think that the issue here is about circumcision, when the issue was not about circumcision, but about whether or not believers from among the nations (from among the Gentiles) needed to partake in the sacrifices for the remission of their sins, in addition to their Faith in Yeshua's sacrifice; the participation of which required conversion to Judaism. The conversion of which just happened to require adult circumcision.

This had nothing to do with 8th day circumcision, which is a requirement of the Avrahamic covenant in B'resheet (Genesis) 17:1-27, and likewise has nothing to do with the requirement for circumcision before partaking in the consumption of any lamb sacrificed in Jerusalem for Pesach (Passover). D'varim (Deuteronomy) 16:5,6; I Melekim (I Kings) 8:29, 44; Shemot (Exodus) 12:43-49. The sacrifice of which is not dependent on the Temple for its existence.

The issue had to do with whether or not they had to convert FOR THE PURPOSE of participating in the Temple sacrifices IN ADDITION TO their Faith in Yeshua, OR if their Faith in Yeshua alone was sufficient for the remission of their sins.

Take note also, that concerning this issue of sacrifices, the Emissary Shaul (the Apostle Paul) did not require Titus, who was a Greek, to be circumcised; Galatians 2:3.

But that after the Jerusalem council in Maaseh (Acts) 15:1-21 where it was determined that the sacrifices (circumcision) for the remission of sin, were no longer a requirement for the remission of sin, the Emissary Shaul (the Apostle Paul) had Timothy, who was also a Greek, circumcised almost immediately afterward; Maaseh (Acts) 16:3. This making it evident that they saw a clear distinction between circumcision done for participation in the sacrificial system vs. the circumcision required of the Avrahamic covenant.

The Hebrew idioms used in Galatians are as follows:

- The law
- The works of the law
- The Circumcision
- The Uncircumcistion

The Hebrew idioms in other letters and which are referring to the same matter of Yeshua's sacrifice vs. the sacrifice of animals are:

- Under grace, not under works
- Saved by Faith
- Saved by Faith, not by works
- The law
- The works of the law
- The Circumcision
- The Uncircumcision

These idioms never change in meaning with the exception of the idiom of "the law", which can only be determined by context; for sometimes "the law" is referring to "the law of sin", sometimes to "the Torah", sometimes to "the law of sacrifices", and so on.

A basic understanding can be gleaned without the notes and/or clarifications in the brackets, but with them an element is added to the Epistle that enriches the reader to nuances of the situation and cultural background of the writer, as well as alerts the reader to various types and shadows from the Scriptures that Shaul would have been thinking of while writing that would otherwise be possibly missed.

Finally, parenthesis ( ) are simply used to show the translation of an original Hebrew name or word.

CHAPTER 1

1:1 Shaul, an Emissary (Apostle), not from men nor through man, but through Messiah Yeshua and Yahuweh the Father who raised Him from the dead,

1:2 and to the brothers of the womb who are with me, to the assemblies of Galatia,

1:3 Favor to you and shalom from Yahuweh the Father and our Master Messiah Yeshua.

1:4 Who gave Himself for our Torah violations, so that He might deliver us from this present evil world, according to the will of Yahuweh our Elohim and Father,

1:5 to Whom be honor forever and ever; May it be so even as I have spoken.

1:6 I am amazed that you are turning away so soon from Him who called you into the favor of Yahuweh's Anointed, unto different version of the Good Message,

1:7 Which is not a different message, but there are some who are troubling you and who want to distort that Good Message of the Messiah.

1:8 But even if we, or a Messenger from the sky, preach to you any other variation of the Good Message to you, other than what we have preached to you, let them be excommunicated.

1:9 As we have said before, so now I am saying again, if anyone preaches any other variation of the Good Message other than what you have received from us, let them be excommunicated.

1:10 So by this, am I persuading men or Yahuweh? Am I seeking to please men? For, if I were still seeking to please men, then I would not be a servant of Yahuweh's Anointed One.

1:11 But I make known to you, brothers of the womb that the Good Message which was preached by me is not according to the will or design of man.

1:12 for I neither received it from man, nor was I taught it, but it came through the revelation of Messiah Yeshua.

1:13 For you have heard of my form of conduct Judaism, how I persecuted the assembly of Yahuweh beyond measure, and tried to destroy it.

1:14 And I advanced in Judaism beyond many of my contemporaries in my own nation, for I was exceptionally more devoted and diligent in my pursuit of, and in the furtherance of, the traditions of my fathers.

1:15 But when it pleased Yahuweh, who separated me from my mother's womb, and who called me through His favor,

1:16 To reveal His Son through me, that I might preach Him among the nations, I did not meet immediately with men made of flesh and blood to debate the validity of what was revealed to me, or to compare views.

1:17 Nor did I go up to Jerusalem to those who were Emissaries prior to me; but I went to Arabia, and returned again to Damascus.

1:18 Then after 3 years I went up to Jerusalem to see Kepha (Peter), and remained with him for 15 days.

1:19 And I saw none of the other Emissaries except Yaaqov (James), the Master's brother.

1:20 Now concerning the things which I am writing to you about, I declare before Yahuweh, that I am not lying.

1:21 And after this I went into the regions of Syria and Cilicia;

1:22 And no one among the assemblies in Messiah, in the region of Judah, knew me by face.

1:23 But they heard only this about me, that "He who had previously persecuted us is now preaching the Faith that he had once tried to destroy".

1:24 And they honored Yahuweh {for this testimony} in me.

CHAPTER 2

2:1 Then after 14 years, I went up again to Jerusalem with Barnabas, and also took Titus with me.

2:2 And I went up by revelation, and communicated to them the Good Message which I preach among the nations. But I took aside, to a separate place, those who appeared to be thinkers or people of influence, so that the race I had run up to this point, and the race that I would continue to run from this point, would not all be for nothing.

2:3 Yet not even Titus who was with me, who himself was a Greek, felt any requirement to be circumcised for participation in the sacrifices.

2:4 But this situation arose because of evil brothers of the womb who came in without our awareness, and who came in to spy out our freedom which we have in the sacrifice of Messiah Yeshua, so that they might bring us into slavery to the Temple sacrifices.

2:5 And to whom we did not yield or submit to, even for an hour, so that the Good Message might continue with you.

2:6 But from those who appeared to be somebody, whoever they were, it made no difference to me, for Yahuweh shows no unmerited favor to any man, and those who were presenting themselves as somebody did not do anything to enlighten me.

2:7 But just the opposite, when the brothers of the womb saw that the Good Message for those who do not participate in the Temple sacrifices had been committed to me, as even the Good Message for those who do participate in the Temple sacrifices had been committed to Kepha (Peter),

2:8 (for Yahuweh who worked effectively in Kepha (Peter) as the Emissary to those who participate in the Temple sacrifices also worked effectively in me toward the people of the nations),

2:9 And when Yaaqov (James), Kepha (Peter), and Yahuchanan (John), who seemed to be pillars, perceived the favor that had been given to me, they gave me and Barnabas the right hand of fellowship to go to the people of the nations, while they go to those who participate in the Temple sacrifices.

2:10 And also that we should remember the poor, the very thing which I was also eager to do.

2:11 But when Kepha (Peter) had come to Antioch, I had to confront him to his face because of an error he had made.

2:12 For before certain men sent from Yaaqov (James) had arrived, I noticed that Kepha would eat in table fellowship with the people of the nations; but that when these men sent from Yaaqov had arrived, Kepha (Peter) withdrew and separated himself, being alarmed by those Jewish believers who participate in the Temple sacrifices.

NOTE *the Maaseh (Acts) 15:1,2 crowd

2:13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.

2:14 But when I saw that they were not up front and open about the truth of the Good Message of Yeshua, I said to Kepha (Peter) before them all, "If you formerly being a Judean, who participated in the Temple sacrifices for the remission of sin, now live out your Faith like a person of the nations, as one who does not participate in the Temple sacrifices for the remission of sins, and no longer in a manner resembling a Judean who sacrifices for sin, then how can you compel the people of the nations to live as Judeans?.

NOTE: * That is, according to all the oral traditions and customs that you would expect only a person who lives under the Temple sacrifices to perform, such as the custom of not eating at the same table as a person of the nations?

2:15 We who are Jews by nature, and not Torah violators from among the people of the nations,

2:16 We know that a man is not acquitted or pardoned through the Temple sacrifices, but by Faith in Messiah Yeshua and His sacrifice, so that we might be acquitted and pardoned through Faith in the Anointed One and His sacrifice, and not through Temple sacrifices, for through the Temple sacrifices can no flesh be pardoned or acquitted.

2:17 But if, while we seek to be pardoned and acquitted through Messiah, we ourselves are found to be guilty of violating Torah, does that make the Messiah a Servant of sin? Absolutely not!

2:18 For if I rebuild those things which I destroyed I will make myself a Torah violator all over again.

2:19 For I through the Torah, died to the law of sin, so that I might live my life now for Yahuweh.

2:20 For my fleshly desires are to be crucified even as Messiah was crucified, so that it is no longer I, and my fleshly nature, that lives, but Messiah who lives in me. So, that the life I now live in this body, I am to live through Faith in the Son of Yahuweh who loved me and sacrificed Himself for me.

2:21 And I do not set aside the favor of Yahuweh by saying this, for if righteousness concerning my past Torah violations comes through the Temple sacrifices, then Messiah's death was for nothing.

CHAPTER 3

3:1 O foolish Galatians, who has deceived you so that you should not obey this truth? Before whose eyes Messiah Yeshua was clearly portrayed among you as crucified?

3:2 This only I want to learn from you, did you receive the Ruach (the Spirit) through the offering an animal sacrifice at the Temple, or did you receive the Ruach (the Spirit) through Faith in what you heard about Yeshua's sacrifice?

3:3 Are you so foolish, having begun in the Ruach (the Spirit), are you now being made perfect through the flesh of animals?

3:4 Have you endured all of your great suffering for nothing, if indeed it has all been for nothing?

3:5 Therefore, He who has provided the Ruach (the Spirit) to you, and who has worked miracles among you, did He do it through the Temple sacrifices, or did He do it through Faith in what you heard about Yeshua's sacrifice?

3:6 For just as Avraham "believed Yahuweh" and it was accounted to him as righteousness.

3:7 Therefore, know that only those who are of this Faith are sons of Avraham.

3:8 And the Scriptures, foreseeing that Yahuweh would pardon and acquit the nations, for Avraham himself was a Gentile when he received the promise, preached the Good Message to Avraham ahead of time, saying, "In you, all the nations shall be blessed".

3:9 So then, those who are of this Faith are blessed with Avraham who also believed in the Messiah's coming.

3:10 For as many as partake in the Temple sacrifices remain under the curse, for it is written, "Cursed is everyone who does not continue to do all the things which are written in the scroll of the Torah."

3:11 And that no one is pardoned and acquittal through the Temple sacrifices is evident, "for the pardoned and acquitted shall live through Faith in Yeshua's sacrifice.

3:12 And the Temple sacrifices ordained after the Order of Levi are not of (Avraham's) Faith, though the man who has done them in the past shall live as a result of them.

3:13 But it is through the Messiah, and His sacrifice, that we have now been delivered from the curse, by taking upon Himself the curse on our behalf, for as it is written again, "Cursed is everyone who hangs on a tree".

3:14 And all, so that the blessing of Avraham might come upon the people of the nations through Messiah Yeshua, so that we might all receive the promise of the Ruach (the Spirit) through Faith in Him, and His sacrifice.

3:15 Brothers of the womb, let me provide an example from the human perspective. Take even a human covenant made between two men, how that once it has been agreed to, neither party to the covenant can make it void or add anything to it.

3:16 And so it is here, for to Avraham and His Seed were the promises of the covenant made. And Yahuweh did not say, and to your descendents, as in many seeds, but concerning only the One descendent, "and to your Seed", who is the Messiah.

3:17 And so this I say, that the Tabernacle sacrifices ordained after the Order of Levi, which were not introduced until 430 years after the covenant and promises given to Avraham, cannot nullify that covenant that had already been agreed to and confirmed prior by Yahuweh for His Anointed One, so that it could render the covenant and Promise useless and of no effect.

3:18 For if the inheritance was to be through the Temple sacrifices, it would no longer be of the Promise given through the Avrahamic Covenant, but Yahuweh gave the Promise to Avraham through the covenant that He made with Avraham.

3:19 What purpose then did the sacrificial law after the Order of Levi serve? It was necessary to add because of Torah violations, at least until the Seed could arrive to whom the Covenant and Promise had been made; the Covenant and Promise of which was appointed through heavenly Messengers through the hand of a Mediator.

3:20 Now a mediator does not mediate for only one party in a covenant but for two. Yahuweh is the One, and Avraham, the other.

3:21 Are the Temple sacrifices ordained after the Order of Levi then against the promises of Yahuweh? Absolutely not! For if there had been a sacrificial law given under the Order of Levi that could have given life from the grave then certainly righteousness regarding our past Torah violations would have been through that law.

3:22 And the Scriptures declare that all have embraced sin. But this covenant, through Faith in the sacrifice of Messiah Yeshua, is available to all who believe.

NOTE *and thereby not limited in availability to just those who participate in the geographically limited location of the Temple sacrifices.

3:23 But before this Faith in Yeshua's sacrifice arrived, we were kept safe under the law of the Temple sacrifices ordained after the Order of Levi, and embraced by it, as a mother embraces her child to her breast, for the Faith which would later be revealed.

3:24 Therefore, the Temple sacrifices acted as our tutor to lead us to Messiah, so that we could become ultimately pardoned and acquitted through Faith in His sacrifice made after the priesthood Order of Melchizadok.

3:25 But now that Faith in Yeshua's sacrifice has now come, we are no longer under the tutor.

3:26 And you are now all sons of Yahuweh through Faith in Messiah Yeshua and His sacrifice.

3:27 For as many of you as were immersed under the water into Messiah, you have now been clothed with Messiah.

NOTE: *Like Adam and Havah (Eve) were clothed with the skin of the burnt sacrifice provided in Scripture as our first picture of Yeshua’s sacrifice.

3:28 Where there is no longer Jew nor Greek for you are now all Israelites, and where there is neither slave nor free for we are all now slaves to righteousness and free from sin, and where there is neither male nor female for all can now enter into the Temple and into the Most Set-apart Place, the Holy of Holies, through the Blood of Yeshua, for you are all now one flesh in Messiah Yeshua as even Adam and Havah (Eve) were one flesh prior to the fall.

3:29 And if you belong to Messiah Yeshua, then you are a descendent of Avraham, and an heir according to the Covenant and Promise given to him.

CHAPTER 4

4:1 Now I say, that the heir, as long as he is a child, does not differ at all from a slave, through he is to eventually become master over everything,

4:2 But is under tutors and governors until the appointed time of the father.

4:3 In the same way, we, when we were children, were in slavery to the immature things of the world.

4:4 But when the fullness of the time had come, Yahuweh sent forth His Son, who was born through a woman, and who was born under the sacrificial system ordained after the Order of Levi,

4:5 In order to purchase through His Blood those who were under the blood of that system of sacrifices, so that we might receive the adoption of sons.

4:6 And because you are sons, Yahuweh has sent forth the Ruach (the Spirit) of His Son into the deepest part of your being, so that you can now cry out to Him, "My Father, My Father".

4:7 Therefore, you are no longer a slave, but a son; and if you are a son, then you are an heir of Yahuweh through His Anointed One, Messiah Yeshua.

4:8 Even as when you did not know Yahuweh, when you were serving those things which by nature are not Elohim.

4:9 But now after you have come to know Yahuweh, the One True Elohim, or perhaps I should say, now that Yahuweh has come to know you, how is it that you desire to return again to powerless, inadequate, things to bring you once again into bondage.

4:10 To observe day after day, month after month, season after season, and year after year, those things which cannot benefit you?

4:11 I am afraid for you, that possibly my gift of labor has been poured out to you for nothing.

4:12 Brothers of the womb, I urge you to become as I am, for I am as you are, and you have not injured me at all.

4:13 And you know that from the beginning I have preached the Good Message to you despite my physical weakness.

4:14 And my trial which was in my body you did not despise or reject, but you received me as you would have received a heavenly Messenger, or even as you would have received Messiah Yeshua Himself.

4:15 What happened then to the blessing that you enjoyed? For I testify as a witness that, if possible at that time you would have plucked out your own eyes and given them to me if it would have helped me.

4:16 Have I therefore now become your enemy because I tell you the truth?

4:17 These others, they are extremely committed in their efforts to influence you to their position, but not for your good. Yes, they want to exclude you from fellowship with us so that you may become committed to their cause and so draw out people after themselves.

4:18 And please don't misunderstand me, it is always good to be committed to our utmost in all things if indeed they are good things; and not only when I am present with you, but also when I am away.

4:19 My little children, for whom I labor in birth again until Messiah is formed in you!

4:20 I would like to be present with you now, and to change my tone; for I have doubts about you.

4:21 So tell me, you who desire to be under the Temple sacrifices, do you not hear the Torah?

4:22 For it is written that Avraham had two sons, the one by the slave woman, and the other by the free woman.

4:23 But he who was of the slave woman was born according to the flesh, and he of the free woman born through the Promise.

4:24 And these things are symbolic, for these are the two covenants. The one from Mount Sinai which gives birth to the current system of bondage, and which is represented by Hagar the slave woman.

4:25 For this slave woman Hagar is symbolic of Mount Sinai in Arabia [Jabal Al Lawz] and corresponds to current day Jerusalem which is in bondage to the Temple sacrifices with her children.

4:26 But the Jerusalem which is above is free, and is the mother of us all.

4:27 As it is written, "Rejoice, O infertile womb, you who do not bear children, break open and shout, you who do not have birth pangs; for the empty womb has many more children than the womb of her who has a husband."

4:28 And now we, brothers of the womb, as Yit'zak (Isaac) was, are children of the Promise.

4:29 But even as he who was born according to the flesh then persecuted him who was born according to the Ruach (the Spirit), even so it is now.

NOTE: *And even so as it has been from the beginning starting with Cain and Abel, who were brothers of the womb, one evil and one righteous.

4:30 But what do the Scriptures say? "Cast out the slave woman and her son, for the son of the slave woman shall not be co-heir with the son of the free woman."

4:31 So then, brothers of the womb, we are not children of the slave woman, but of the free woman.

CHAPTER 5

5:1 Stand firmly therefore in the freedom by which Messiah has made us free, and do not be entangled again with a yoke of slavery.

5:2 Indeed I, Shaul, say to you people of the nations that if you participate in the Temple sacrifices for the remission of your sins, then Messiah will be of no benefit to you.

5:3 And I testify again to every man who participates in the Temple sacrifices that he will become obligated to engage in the entirety of the sacrificial system of the Temple after the Order of Levi.

5:4 And you will have become strangers to Messiah, you who are attempting to become pardoned and acquitted through the Temple sacrifices; and you will have fallen from Yahuweh's favor.

5:5 But we through the Ruach (the Spirit), eagerly wait for the hope of righteousness which comes through Faith in Yeshua's sacrifice.

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