Footnotes:

1048: Armaya or Syrian. Titus is yet another example of how a Semitic person can also have a Greek or Latin name. What his Hebrew or Aramaic name might have been is not known.

1049: Unlike the contemporary traditions of Judaism in Paul's day, a soul who follows Mashiyach is not immediately forced to be circumcised once they show interest, as this is something that is done according to the intent of a person's heart. Circumcision is a voluntary choice, just as it would also be unthinkable to force someone to be immersed (baptized). Every soul must willfully volunteer to fulfill their obligations as their soul is being matured by the Ruach haKodesh. Paul clearly indicates that the requirement for circumcision has in NO way been negated. Circumcision is a demonstration of Faith and Obedience when a person does so according to the leading of the Ruach haKodesh (Holy Spirit), but NOT on the basis of social, peer, or status quo pressure.

1050: Loan words between Greek and Aramaic reflect the reality of the Roman occupation of Israel during the first century, but this seems to produce a counter-intuitive trend here in Galatians. Reason being, in Matthew (which has an extremely heavy Jewish influence) and here in Galatians, the word for the "Good News" or the "gospel" is the traditional Aramaic sevartha (lit. "the Hope"), which is very odd considering that most scholars believe this letter was written to a Gentile majority. However, it makes perfect sense if Paul was addressing those of the dispersed Tribes of Israel (Galut) who were exiled into Asia Minor, and who mixed in with Gentiles. On the other hand, Mark 1:1 uses the Greek loan word evangelion for "Good News", which would indicate an evolution from Matthew's writing. One would have expected Rav Shaul to use a more "Gentile friendly" term, if the Galatians were predominately Gentile, or perhaps Galatians was written earlier than scholars think. This also may be another reason why the traditional ordering of Matthew, Mark, Luke and John is at odds with conventional scholarship, which suggests that Mark was written first. Conventional theories posture Matthew much later, about 85 C.E., although passages in the Talmud tend to disprove this, indicating Matthew was the first. Clearly however, Matthew and Galatians retained Semitic reading and Mark followed afterwards, with a more expansive reading.

1051: Technically, "towards" is the proper meaning of lwat. However, in this case "abiding towards" makes no sense in English. Rather, once the abiding has gone "towards you", it can also be said to be "with you".

1052: In the Middle East, "to turn my face towards" is an Aramaic idiom that means to show favor. Conversely, to turn the face away means to isolate or ostracize. In this context, the idiom is rendered into neutral language as "discriminate".

1053: As in Tanakh with the naming of Ben-yamin, the right hand is an Aramaic idiom for strength.

1054: "To cast" is an idiom that means "to make a decision, submit". Lamsa translates this passage as "cast lots" even though neither word for "lots", (image not available to The Refiner's Fire) nor (image not available), appears directly in the text. The HRV opts for a more neutral language by writing "they submitted". Both readings are correct, since casting lots is a popular eastern image for making up one's mind.

1055: The original Peshitta reads awngaleyon, which is a loan word from the Greek evangelion. However, the New Testament Aramaic Peshitta Text with Hebrew Translation editor writes on page iv; "Concerning the word 'gospel', only the pure Aramaic word sevartha is used in this edition, rather than the Greek word where the Peshitta uses it in 27 places." While the issue of loan words is complex and beyond the scope of a simple word-for-word translation, suffice to say that we should expect the Peshitta contain these, as it reflects the harsh reality of First Century Israel under Roman occupation. If Aramaic were entirely "pure", this would tend to invalidate the Peshitta's claim to originality. There are clearly many more signs of Aramaic influence in the Greek "New Testament", than the other way around. It is for these reasons that every line must be scrupulously checked in multiple sources.

1056: Aramaic idiom, "to the eyes of them all" means, "to everybody's face; in the presence of them all".

1057: Rav Shaul consistently uses "Arameans" in Peshitta, where the Greek NT versions read "Greeks". Arameans are Semites who are closely related to Hebrews, but in this context "Arameans" refers to Semites living as non-Jews.

1058:The only place in all Aramaic New Covenant where the phrase "Jewish nature" appears. The word kyanna refers to a classification without a physical occurrence, kind of like having an image of a bird in one's mind, but not seeing the literal bird.