John 1: 1. In the beginning was the Miltha. And that Miltha was with Elohim. And Elohim was that Miltha. 2. This was with Elohim in the beginning. 3. Everything existed through His hands, and without Him, not even one thing existed of the things which have existed. 4. In Him was life, and the life was the light of men. 5. And that light shines in the darkness, and the darkness did not overtake it. 6. There was a man who was sent from Elohim whose name was Yochanan. 7. This man came for a witness that he might testify concerning the light that all might believe through his hand. 8. He was not the light; rather that he might bear witness concerning the light. 9. For the light was of truth, that which shines on all who come into the world.
10. He was in the world, and the world existed by His hand and the world did not know Him. 11. He came to His own, and His own did not receive Him. 12. But those who did receive Him He gave to them authority that they might be the sons of Elohim, those who have believed in His name. 13. Those who neither by blood nor by the will of the flesh nor by the will of a man, rather were begotten by Elohim. 14. And the Miltha became flesh and dwelt among us and we saw His glory, the glory as the Only-Begotten who is from the Father who is full of grace and truth. (AENT)
 The phrase B’resheet aytohi hwa miltha breaks a most basic rule of Aramaic grammar by combining a feminine noun (miltha) with two masculine verbs for “to be” (aytohi, hwa). This is unheard of in Aramaic literature other than right here in this passage and in 1 John. This shows YHWH has male and female “images/spirits” even though YHWH remains a He. It may also be a midrash on Isaiah 11:1-2, which describes the Spirit of YHWH descending on Mashiyach using both masculine and feminine suffixes. This is not something easily translated, let alone when it occurs within the first four words.
 Miltha has no direct English equivalent. It can mean ‘Word’, ‘Manifestation’, ‘Instance’ or ‘Substance’ among other things. In this context, it may best be left untranslated.
 Literal Aramaic reading; “through his hands” indicates the Word as a creative force, like a sculptor working under the orders of a king. See Psalm 33:6; Isaiah 44:24; 66:1, 2.
 Aramaic wordplay. Nohra b’nshokha menhar (light in the darkness that shines) is a deliberate mirror-reversal of menhar-nohra (menorah), which marks the conception of the light of the world at Hanukkah. This puts the birth of Mashiyach nine months from Hanukkah, during the fall feasts; many point to the first day of Feast of Tabernacles for the date of Y’shua’s birth.
 Miltha refers to the “Manifestation” of the Ruach haKodesh within Mashiyach. The physical body of Mashiyach is not the Word of YHWH, but his words and actions demonstrate the Will and Word of YHWH, which upholds observance of Torah. However, Christo-Pagans like Marcion and Constantine taught that Y’shua’s body and spirit manifest a different “word” that did away with Torah. The Word of YHWH was substituted with dispensational and replacement “theologies,” which are very popular among Christians.
 Isaiah 42:8; 48:11
John 7: 1. After these things Y’shua was walking in Galeela, for he did not desire to walk in Yehuda because the Yehudeans were seeking to kill him. 2. And the Feast of the Tabernacles of the Yehudeans was drawing near. 3. And his brothers said to Y’shua, “Depart from here and go to Yehuda that your disciples may see the works that you do. 4. For there is no man who does anything secretly yet desires he that it be in the open. If you do these things, show yourself to the people.” 5. For not even his brothers had believed in him, in Y’shua. 6. Y’shua said to them, My time, mine, is not arrived up until now, but your time, yours, is here at all moments. 7. The world is not able to hate you, but it hates me because I witness, I, against it that its works are evil. 8. You go up to this feast. I will not go up to this feast now because my time is not yet finished.
9. He said these things, and he remained in Galeela. 10. But when his brothers went up to the feast, then even he went up, not openly but as in secret. 11. But the Yehudeans were looking for him at the feast and where saying, “Where is he?” 12. And there was much arguing among the crowds because of him, for there were those who said, “He is good.” and others who were saying, “No. He only deceives the people.” 13. But no man was openly speaking concerning him because of the fear of the Yehudeans. 14. Now when the days of the feast were divided Y’shua went up to the temple and he was teaching. 15. And the Yehudeans were marveling and saying, “How does this man know the scrolls since he has not learned them?” 16. Y’shua answered and said, My teaching is not mine, rather it is of He who has sent me. 17. He who desires to do His will can comprehend my teaching, if it is from Elohim, or if from my own will I speak.
18. He who speaks from his own mind seeks glory for himself, but he who seeks the glory of He who sent him is true and there is no iniquity in his heart. 19. Did not Moshe give you Torah, yet not a man among you kept Torah? 20. Why do you want to kill me? The crowd answered and said, “You have a demon! Who wants to kill you?” 21. Y’shua answered and said to them, One work I have done and all of you marvel! 22. Because of this, Moshe gave circumcision to you. It was not because it was from him, Moshe, but from the patriarchs; yet you circumcise a man on the day of the Shabbat. 23. If a man is circumcised on the day of the Shabbat so that the Torah of Moshe not be loosed, why do you argue against me because the whole man I have made whole on the day of the Shabbat? 24. Do not be judging by hypocrisy, rather judge with a just judgment. 25. And the men from Urishlim were saying “Is this not the man that they want to kill?
26. And behold he speaks openly and they do not say anything to him, why? Do our elders know that this is truly the Mashiyach? 27. But we know where this man is from, but when the Mashiyach comes, no man will know where he is from.” 28. And Y’shua lifted up his voice while he taught in the temple and said, You know both me and where I am from! And I did not come from my own will but He is true who sent me, He who you do not know Him! 29. But I know him because I am from His presence and He sent me! 30. Then they wanted to seize him, yet no man placed hands upon him, because his time had not yet come. 31. And many in the crowds believed in him and said, “When the Mashiyach comes, what more than these miracles that this man does will he do?” 32. And the Pharisees heard the crowds who said these things concerning him, and the chief priests sent guards that they might seize him.
33. And Y’shua said, A little time again I am with you, and I will go to Him who sent me. 34. And you will seek me and you will not find me, and where I am you are not able to come. 35. And the Yehudeans said among themselves, “Where is this man about to go that we cannot find him? Why indeed is he about to go to the countries of the Gentiles and teach the pagans? 36. What is this teaching which he said that “You will seek me and you will not find me, and where I am you are not able to come?” (AENT)
 Yochanan is using a wordplay between b’Galeela (in Galeela, v9) and b’Galeea (openly, v10). Maran Y’shua went up to the feast secretly, not openly.
 The Pharisees face a very stern rebuke here from Y’shua for not keeping the Torah of Moshe; his language could not be stronger. Y’shua’s teaching comes from the “divine” side (qnoma) within him. It is YHWH who is speaking through Mashiyach Y’shua. By contrast, “not a man among you,” not one Pharisee, is keeping Torah. The message is clear; Y’shua in effect is saying, “who are you to judge me when you don’t practice what you preach?” Even as a child from Galeela, Y’shua had a flawless understanding of Torah. Y’shua never lived one standard for himself while teaching another to the Pharisees, and another to his Jewish followers, and yet another for non-Jews. See Matthew 5:20.
 This event is in active participle form in Aramaic, indicating that it is unfolding into the immediate present. As a result, this verse clearly invalidates the false theory of a lunar Shabbat. This cannot be referring to a miracle on any other time but, rather, at that moment on that day – since that selfsame moment is called the Shabbat day! Y’shua states that a day between the first and last days of Sukkot is the Shabbat. That being the case, the Shabbat is by definition, falling on a day other than the 1st, 8th, 15th, 22nd or 29th day of the month.
This imperative clearly nullifies the lunar Shabbat falsehood; it is validated by Aramaicists and authoritative Aramaic grammars of both Christian and Jewish persuasion. Neither is there any historical documentation among Netzarim followers of Y’shua regarding the observance of a lunar Shabbat. Nor do Jewish historians such as Yoseph ben Mattathias (Josephus) support the theory that Y’shua’s talmidim observed a lunar Shabbat. Had Y’shua or his talmidim adopted lunar Shabbat observance, the Rabbinical world would have raked them over the coals, but no such thing is evidenced in Jewish writings. The lunar Shabbat theory is a fallacy, invented by a “lunatic”.