OrthJBC - Galatians - 2

2:1  Then, after arbah esrey shanim (fourteen years), again (Acts 11:30) I went up to Yerushalayim with Bar-Nabba, having taken with me also Titos;

2:2  Yet I went up according to a chazon (revelation); and I laid before them the Besuras HaGeulah which I proclaim among the Goyim, but I did this privately to the men of repute (2:9), lest I should run, or should prove to have run, L'TOHU (in vain) [Yeshayah 49:4; 65:23]. MOSHIACH'S SENAT HAYYOVEL (YEAR OF RELEASE, JUBILEE YEAR) AND THE HARD SAREI MISIM (TASK-MASTERS), THE ONES OF THE PARTY OF THE MOHALIM HAGOYIM (CIRCUMCISERS OF GENTILES), THE ACHEI SHEKER WHO DEFY MOSHIACH'S SHLIACH SHA'UL, EVEN THOUGH THE BRIS MILAH FOR YEHUDIM WAS NOT AT ISSUE IN THE DEBATE (ACTS 16:1-3; 21:17-29), THE ONLY ISSUE BEING THE BRIS MILAH FOR GOYIM AND WHETHER ALL GOYIM IN THE WORLD HAD TO BECOME CIRCUMCISED PRACTICING JEWS AND HAD TO COME UNDER THE YOKE OF THE WHOLE TORAH AS PRACTICING JEWS TO BE SAVED FROM THE COMING WRATH OF HASHEM (ACTS 15:1,5)

2:3  But Titos, the one with me, a Yevani (Greek), was not compelled to undergo bris milah.

2:4  But because of the achei sheker (false brothers) b'Moshiach, the ones secretly brought in, the ones who crept in to spy out the DEROR ("freedom" VAYIKRA 25:10) of us which we have in Moshiach Yehoshua al menat (in order that) they might enslave us.

2:5  To these enslavers not for one hour did we yield in subjection, that haEmes of the Besuras HaGeulah might continue and remain with you (Galatian Goyim).

2:6  But from the men of repute--whatever they once were matters nothing to me, ki ein masso panim im Hashem (for there is no respect of persons with G-d, no partiality)--for to me these men of repute added nothing. MOSHIACH'S SHLUCHIM, KEFA AND YA'AKOV AND YOCHANAN, ACKNOWLEDGED THERE MUST BE A SHLICHUT FOR THE YEHUDIM AND ALSO ANOTHER SHLICHUT FOR THE GOYIM, AND THAT THE BRIS MILAH PARTY [THE ONES HOLDING (ASSERTING IN THE FACE OF EVIDENCE TO THE CONTRARY) THAT GOYIM HAD TO HAVE THE BRIS MILAH TO BE SAVED] SHOULD NOT DICTATE POLICY ON THE FIELD IN THE DIASPORA

2:7  But, on the contrary, having seen that I have been entrusted with the Besuras HaGeulah for those without the bris milah, just as Kefa was for those with the bris milah,

2:8  for the One having worked in Kefa for a Shlichut of those with the bris milah also worked in me for the Goyim.

2:9  And realizing the Chen v'Chesed Hashem having been given to me, Ya'akov and Kefa and Yochanan, the men of repute, the ones seeming to be Ammudei haKehillah (Pillars of the Kehillah), extended to me and to Bar-Nabba the yad yeminam (right hands) as a sign of Achavah B'Moshiach (Brotherhood in Moshiach), that we should be for those of the Goyim, but they for those of the bris milah,

2:10  only that we should remember the Aniyim (the Poor), the very thing which I was also eager to do.

2:11  But when Kefa came to Antioch, I stood against him to his face, because there was found in him a dvar ashmah (a thing of guilt/condemnation).

2:12  For, before certain ones [Jerusalem messengers] came from Ya'akov, Kefa was as a matter of course sitting at table at betzi'at halechem (breaking of bread) with the Goyim; but, when they came, Kefa drew back and was separating himself, fearing the ones [the Jerusalem party] of the bris milah (Acts 15:5).

2:13  And the rest of the Yehudim who were ma'aminim b'Moshiach joined with Kefa in this dissembling, so that even Bar-Nabba was carried away with their tzevi'ut (hypocrisy). TENSION BETWEEN MOSHIACH'S SHLICHUT FOR THE YEHUDIM AND MOSHIACH'S SHLICHUT FOR THE GOYIM; HOWEVER, THERE IS AGREEMENT THAT BOTH YEHUDIM AND GOYIM COME TO YESHU'AT ELOHEYNU THROUGH EMUNAH IN MOSHIACH AND NOT THROUGH CHUKIM OF THE TORAH

2:14  But when I saw that their halichah, their hitnahagut (conduct) was not the Derech haYashar (Straight Way) with respect to haEmes of haBesuras HaGeulah, I said to Kefa before all, "If you, being a Yehudi, have a halichah that is according to the derech Goyim and not the derech Yehudim, how do you compel the Goyim to live as the Yehudim?

2:15  We ourselves are Yehudim by birth and not `Goyishe chatta'im (sinners).`

2:16  Yet we know that a man cannot be YITZDAK IM Hashem ("be justified with G-d" IYOV 25:4) by chukim of the Torah (laws of Torah), but through emunah in Moshiach Yehoshua." "MAH YITZDAK ENOSH IM HASHEM"(IYOV 25:4)? ANSWER: NOT THROUGH THE CHUKIM OF TORAH BUT THROUGH THE MOSHIACH OF HASHEM! THE ERRONEOUS PRESUMPTION AND (UNBIBLICAL) IMPERTINENT BOLDNESS OF SELF-RIGHTEOUSNESS ON THE BASIS OF THE MA'ASEI MITZVOT HATORAH (PHIL.3:9) HAS TO BE DESTROYED AND THE TORAH, RIGHTLY HANDLED, REVEALS EVEN YEHUDIM, HOWEVER RELIGIOUSLY SINCERE, AS CHATTA'IM IN NEED OF THE MOSHIACH REDEEMER And we have come to have bittachon in Moshiach Yehoshua, that we can be YITZDAK IM HASHEM ("be justified with G-d" IYOV 25:4) by emunah in Moshiach and not by chukim of the Torah, because by chukim of the Torah KOL CHAI LO YITZDAK ("all living shall not be justified" TEHILLIM 143:2).

2:17  Now, if, by seeking to be YITZDAK IM HASHEM in Moshiach, we ourselves were found also to be chatta'im (sinners)[2:15; Rom.3:9,23], then in that case is Moshiach a kohen for iniquity, a minister serving sin? Chas v'Shalom (G-d forbid!)!

2:18  For if what I destroyed, these things I again rebuild (1:23; 5:2), I display myself to be a poshei'a (transgressor). THE TORAH SAYS, MOT TAMUT "YOU WILL SURELY DIE," BUT WE ARE THE ZERAH OF MOSHIACH (YESHAYEH 53:10,8) AND HIS DEATH BECOMES OURS SO THAT WE WILL SURELY LIVE TO HASHEM; THE TURNING OF THE AGES HAS COME AND THE OLD HUMANITY IN ADAM HAS DIED AND A NEW HUMANITY IN MOSHIACH HAS STOOD UP ALIVE; IF LAW COULD ACCOMPLISH ALL THIS, THEN MOSHIACH DIED FOR NOTHING; THE CHISOREN (DRAWBACK, DISADVANTAGEOUS FEATURE) OF THE LAW IS THAT IT CANNOT BRING HITKHADESHUT, IT CANNOT MAKE ALIVE, NOR CAN IT BRING YITZDAK IM HASHEM

2:19  For I, through the Torah (3:13), died in relation to the Torah (Rom.7:4-6), so that I might live to Hashem. With Moshiach I have been pierced and put to death on the Aitz (DEVARIM 21:23).

2:20  But it is no longer Anochi (I) who lives, but Moshiach who lives in me, and the life I now live in the basar, I live by emunah, emunah in the Ben haElohim [Moshiach], the One having ahavah (agape) for me and having given himself over, on my behalf.

2:21  I do not set aside the Chen v'Chesed Hashem; for if the MAH ("how") an ENOSH ("man") is to be YITZDAK IM HASHEM (IYOV 25:4) is found through chumra (legalism), then Moshiach died for nothing and L'TOHU (in vain) [Yeshayah 49:4; 65:23].