Orthodox Jewish Bible (OJB)
O senseless Galatians, who bewitched you? It was before your eyes that Rebbe, Melech HaMoshiach Yehoshua was publicly shown forth as having been TALUI AL HAETZ (hanging on the tree. 2 This one thing only I want to learn from you: did you receive the Ruach HaKodesh by means of chukim of the Torah (laws of Torah) or by means of the hearing of emunah? 3 You lack seichel; having begun in the Ruach HaKodesh, will you now be perfected in the basar? 4 Did you suffer so many things lashav (in vain)? if it really was lashav. 5 So then, Hashem who is supplying to you the Ruach HaKodesh and producing nifla’ot (miracles) among you, by what means does He do it, by chukim of the Torah or by the hearing of emunah? 6 Just as Avraham Avinu HE’EMIN BA’HASHEM VAYACHSHEVEHA LO TZDAKAH (“believed Hashem and it [his faith] was accounted to him for righteousness”), 7 Know then, that the Bnei HaEmunah, these ones are the Bnei Avraham Avinu! 8 And the Kitvei HaKodesh, having foreseen that Hashem would yatzdik (justify) the Goyim by emunah, preached the Besuras HaGeulah beforehand to Avraham Avinu, saying “VENIVRECHU VO KOL GOYEI HA’ARETZ (“All the families, peoples of the earth will be blessed in you”). 9 For this reason, the ones of emunah receive the bracha (blessing) with Avraham Avinu hama’amin (the believer). 10 For as many as are (seeking “YITZDAK IM HASHEM”) by chukim of the Torah are under a kelalah (curse); for it has been written, ARUR ASHER LO YAKIM ES DIVREI HATORAH HAZOT LA’ASOT OTAM (“Cursed is everyone who does not uphold, abide by all the words of this Torah to do them, to carry them out”). 11 Now it is clear that not one person is YITZDAK IM HASHEM (“justified with G-d”) by the Torah, because V’TZADDIK BE’EMUNATO YICHEYEH (“the righteous by his faith will live”). 12 But the Torah is not of emunah, but the man YA’ASEH OTAM VACHAI (“who does these things will live” by them). 13 Moshiach redeemed us from the kelalah (curse) of the Torah, having become a kelalah (curse) on behalf of us, because it has been written, KILELAT HASHEM is on NIVLATO TALUI AL HAETZ (“Curse of G-d is on the NEVELAH (body, corpse) being hanged on the tree”), 14 In order that to the Goyim the Bracha of Avraham Avinu might come by Moshiach Yehoshua, that the havtachah (promise) of the Ruach haKodesh we might receive through emunah. 15 Achim B’Moshiach, I speak according to human dimyon (analogy). Even a brit (covenant) having been confirmed by Bnei Adam no one sets aside or adds to it. 16 Now to Avraham Avinu were spoken the havtachot (promises) and to his ZERA (“seed”). He does not say V’LIZERAEHCHAH (“and to your seeds”), as concerning many, but as concerning one, “and to the ZERA of you”, and that ZERA is Moshiach. 17 And this I say: a brit (covenant), which was previously confirmed by Hashem, cannot be annulled so as to abolish the havtachah (promise) by the Mattan Torah‖which was given arba me’ot usheloshim shanah [four hundred and thirty years later). 18 For if the nachalah (inheritance) is based on Torah, it is no longer based on havtachah (promise); but Hashem has given the nachalah to Avraham Avinu by havtachah (promise). 19 Why then the Mattan Torah (Giving of the Torah)? The Torah was added because of peysha’im, until the ZERA (Moshiach) should come to whom the havtachah had been made. Now the Torah was administered through malachim by the hand of a metavech. 20 Now the metavech is not for only one, but Elohim hu echad. 21 Is the Torah, mimeila (consequently, as a result), against the havtachot (promises) of Hashem? Chas v’Shalom (G-d forbid!)! For if Torah had been given that had the ko’ach (power) to affect hitkhadshut (regeneration), then to be YITZDAK IM HASHEM (“justified with G-d”) would indeed have been based on chukim of the Torah. 22 But the Kitvei HaKodesh consigned all things under HaChet (Sin), that the havtachah (promise) might be given by emunah in Rebbe, Melech HaMoshiach Yehoshua to the ma’aminim. 23 But before Emunah came, we were being held in custody, being confined and guarded for the about-to-be- revealed Emunah. 24 This is the result: the Torah functioned as our omenet (governess) to lead us to Moshiach, that by emunah we might be YITZDAK IM HASHEM. 25 But Emunah having come, we are no longer under an omenet (governess). 26 For through emunah in Rebbe, Melech HaMoshiach Yehoshua, you are all yeladim of Elohim. 27 For as many as have had a tevilah into Moshiach have clothed yourselves with Moshiach. 28 There is not Yehudi nor Yevani (Greek), there is not eved (servant) nor Ben Chorin (freedman), there is not zachar (male) nor nekevah (female), for you are all echad in Moshiach Yehoshua. 29 And, if you belong to Moshiach, then you are of the ZERA of Avraham Avinu, you are yoreshim (heirs) according to the havtachah (promise).