Yeshua, from an Aramaic perspective

Let’s take a look at John 1 and who Yeshua is - from an Aramaic perspective:

John 1:1. In the beginning was the Miltha.[1] 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,[2] 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,[3] 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[4] became flesh and dwelt among us and we saw His glory,[5] the glory as the Only-Begotten who is from the Father who is full of grace and truth.

15. Yochanan witnessed concerning him and cried out and said, “This is he whom I said would come after me, and yet be before me because he was earlier than me.” 16. And from his fullness we all have received grace on account of grace; 17. Because Torah was given through Moshe, but truth[6] and grace[7] through Y’shua who is the Mashiyach[8]. 18. Man has not ever seen Elohim. The Only Begotten of Elohim, he who is in the bosom of his Father, he has declared Him. (AENT)

FOOTNOTES:

[1] 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.

[2] 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.

[3] 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.

[4] 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.

[5] Isaiah 42:8; 48:11

[6] Shemot/Ex. 34:5, 6; D’varim/Deut. 32:4; Psalm 25:10; 31:5; 119:142, 151; 146:5, 6; Isaiah 65:16; Jer. 4:1, 2; John 17:17.

[7] Genesis 6:8; Shemot/Ex. 33:12-17; Psalm 84:11; Jeremiah 31:1-3.

[8] The Torah of Moshe is the Word of YHWH, but grace and truth revealed in Y’shua are the impelling forces that uphold all righteousness and keep the Word of YHWH (Torah) positioned in our hearts; these are complimentary, not opposites. It is according to the Grace of the Father YHWH that Mashiyach is revealed in a person’s heart; see John 17:9, 10.