blog#20, Jesus... in Mark's Gospel

blog#20, Jesus...in Mark’s Gospel

My Hebrew teacher was a very interesting person whose husband was a professor at the local University. She was a “sabra,” an Israeli Jew, born in Israel. I had hired her to check my Hebrew-English translation skills of the Gospel of Mark, and to correct or further my language progress. In the process, for the first time in her life, she had to read the Gospel of Mark in Hebrew; a text which had been rendered from a Greek copy into Hebrew, by a pastor/teacher scholar, who led an Israeli congregation for 47 years.

As she read the Hebrew Gospel of Mark, she would tell me from time to time: Ron, Jesus is a good person, you need to tell this to my people. My response at the time was: “no, YOU need to tell your people.” All she had ever heard about Jesus, was certain demeaning Jewish traditions which had reached her ears. She was impressed by the Hebrew Gospel of Mark.

Another thing she told me, which I have recalled is; truth has layers, like an onion, which must be peeled off, to uncover and expose its reality. Best I can recall, we also talked about the archaeologist, who must carefully peel back the layers of soil to reach the object of discovery.

We had agreed that her knowledge of Hebrew language, customs, traditions, and all she had learned in her native Israeli upbringing, was very helpful in reading the Gospel of Mark. I would say as she made discussion points; you should be teaching this. Her reply was; Of course, Ron, it’s my language. I knew quite well later what I had only suspected in earlier times, that an educated Jewish mind, like hers, would understand earliest teachings given by Jesus.

A Hebrew translation version of the Greek Gospel of Mark, in the Mark 1:1 location reads: “tchilat besorat Yeshua hamashiach [ben Elokim].” A usual English rendering might be; “A beginning of the good news of Yeshua the anointed, [God’s son].” The notion that behind our Greek Gospel accounts, lies a Hebrew language, Hebrew culture, and Hebrew people, is quite provable. So, when the Greek words are placed back into Hebrew, its quite easy to see there is much information to be gained from Hebrew culture that is totally lost or missing in Greek logia.

It’s also rapidly noticed that nearly every person mentioned in the Gospel’s had a Hebrew name. Wow! That’s also true regarding “Jesus.”

In spite of the Anglicized form, which has been so widely published in Western markets, we can quickly notice that the word “Jesus,” has a Hebrew origin, and its non Anglicized form is simply “Yeshua.” The Greek form was Eeaysooce, as noted in the Greek manuscript copies; “Arche tou euangeliou Eeaysoo christou (huiou theou).” But, it arrived to us in English, via transliteration, translations, and because of language shifts, as “Jesus” [Geez-uhs).

One Christian scholar called that development, and its continuation, “euphemistic profanity.” The foundations of faith are not only based on faith itself, but should also be founded upon accurate knowledge. And, all that is placed upon the foundation of faith, should continue to be biblically provable by manuscript evidences, as the truth is “rightly divided.”

As my teacher read my English translation version, made from the Hebrew, she stopped to exclaim after the first verse: "O Ron you know, don’t you?" I said: "know what"? She replied: "You know that Jesus’ name was Yeshua". My response was: "I only rendered the Hebrew letters of the text accurately into Yeshua, instead of Jesus." She grinned and said: “We Jews have always known”. I was happy to know that she didn’t think I was another silly uneducated person.

Situations like those, made me more determined than ever that I would peel back everything needful to get to the core of truth. More examples follow.

In our Greek copies of Mark 1:1, where Jesus is called “christ,” the simple reading might indicate that Jesus last name is “Christ.” But, its not so in the Jewish setting. By translating from Greek back to Hebrew, the term ‘hamashiach” appears. Jews knew about mashiach (messiah), But the Greek term christ was not significant among Jews. Thus, the “christ” term is not traceable back to Hebrew culture and language, and because it’s a Greek word, appears to be a foreign introduction to Hebraic thought. Jews expected a “messiah,” but it’s extremely improbable, that Orthodox Jews in the first century had an expectation of a Christ, rather they were aware of a “mashiach” (anointed one) to come. They still today expect a “mashiach” (messiah).

In our Christian Bible, Jesus was given only the name “Yeshua”, as a birth name. Careful reading of Matthew 1:21, explains in angelic words to Yosef (Joseph): she shall bring forth a son, and you shall call his name “Jesus” [Yeshua]. The term “Christ” is not written there. In obedience to the angelic command, Joseph called the child’s name “Jesus” [Yeshua] (Matthew 1:25).

Hebrew readers and scholars are able to trace the term “yeshua” to a noun in Exodus 15:2 (K.J.V.), where it was written that “the Lord has become my salvation” (yeshuah).

Luke 1:21, confirms again, the one word phrase about the Hebraic name for Jesus. His last name was not “Christ.” Paul also understood the one name that Jesus was given. Read Philippians 2:9-10, which was written: “Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus [Yeshua] every knee should bow,” ... Christian Bible evidence is precise: God gave the boy the name Yeshua.

Although, some knew the boys name, and somewhat of his role in history from the start, and some prophecies and revelations were shared before hand, it was a process of time and unfolding events, that caused many to think that he was “hamashiach” (the messiah). After time passed, the descriptive term, the Christ, was added to describe the views of his followers about him. But “Christ” was never part of his birth name. The language of conveyance was Greek, so the term christ stuck, though the original concept of anointing was not Grecian.

Further, the English word “gospel,” which we know, and as relates to the message of the death, burial, and resurrection of Jesus, is not what is implied in Mark 1:1 (beginning of the gospel of Jesus Christ). In Hebrew thought and language, the term used in the prophet Isaiah is “besorah,” and relates to a “message;” news, either good or bad (besorah/besorat). At first, in the beginning, Jesus’ besorah, his message, his gospel, was about the Kingdom of Heaven/God.

The gospel which was at first preached by Jesus and his apostles was good news about the Kingdom of Heaven. It also involved healing, miracles, and signs and wonders, which all enforced the theme, that the Kingdom of heaven was “at hand.” He also sent his disciples to preach that gospel (Luke 9:6), before they even knew of his coming death, burial and resurrection.

Mark’s gospel (good news), was the spreading of the besorah (message) began by Jesus in the earliest form. He takes the reader in Mark 1:2-3, to the words of Isaiah the prophet, and the writings of Malachi, combining them for emphasis of Hebrew prophetic fulfillment (compare Malachi 3:1 and Isaiah 40:3). In Mark 1:4, he asserts that John the Baptizer fulfills the role of forerunner for Jesus. In Mark’s gospel, John was part of the “beginning” of the gospel of Jesus.

The reason being, that John the Baptizer’s first sermons, were about the nearness of the Kingdom of Heaven with warnings to repent (Matthew 3:2). Evidence abounds in Mark 1:5, that all these events transpired in the land of Judea, among people of Jerusalem, and at the Jordan River, as many repentant ones confessed sins and immersed themselves because of John’s announcements.

This brings us to another interesting point about “John.” His Hebrew name was Yochanan, which means grace of Yehovah. The Hebrew term is Yochanan hamatbil, and implies that John was the one who caused [people] to dip, immerse, baptize themselves because of repentance.

With all these Hebraic names, theological themes, and traditions, how could anyone even begin to think that the gospel stories originated in Greek culture or literature?

Various scholars have opined and stated in times past, that the Greek Gospels are a result of every mans effort to spread a Hebraic life story about Jesus, into languages among the people of many nations. Other comments were made by the likes of early church fathers, among whom were Papias, Irenaeus, Eusebius, Epiphanius, and Jerome. Each of them alludes to a Hebrew Gospel origin. It probably wasn’t until the middle ages, when an erring theory developed that Hebrew meant “Aramaic.”

The first 8 verses of Mark chapter one, are powerful and rapidly moving in sequence, as the author outlines some detail about a prophet, whom he considered the forerunner, and messenger of God with good news. The eighth verse ends with the amazing prophecy that another one is coming after that one. One who is greater than he, and one before whom he is unworthy to bow and untie the thong of his sandal (ayneneni raooey likhroa berekh l’fanav ool’hatir et s’rokh n’alav). Then, the amazing words: “I indeed have baptized you with water: but he shall baptize you with the Holy Spirit.”

Who could this possibly be, before whom a fearless outspoken preacher, would feel so unworthy, as to bend and untie the thong of his sandals? Who was this coming one, that could inundate a soul with the Holy Spirit?

blog#19...Jesus and parables (continued)

blog#19, Jesus...and parables (continued)

A normal first response regarding my comment about a secondary purpose of “parables” is; that it seems so unfair that the wisdom of God would conceal a parable meaning from one group or segment, while bringing enlightenment to another segment of the same group. Jesus had spoken of eyes which did not see, and in the same thirteenth chapter of Matthew, spoke of eyes which did see and ears which did hear. He blessed those who saw and heard.

Perhaps the eleventh principle of Judaism, as expressed by Maimonides, and found in the morning prayers, brings better insight as to the Jewish understanding of why God withholds from one while blessing another. ‘He rewards man with kindness according to his deeds. He sends evil to the wicked according to his wickedness.’

The equation only seems unfair, until we learn that God deals with rebellious mankind in the same measure that man approaches God. The measure for measure outlay can be changed by humility and repentance. One scripture verse which supports the measure for measure concept is located in Psalm 18:26-27: “With the pure You act purely, and with the perverse You are wily, It is You who deliver lowly folk, but haughty eyes You humble” (JPS Hebrew English Tanach).

Jesus’ comments in Matthew 13:15, clarify that God would heal and restore those who did repentance, and their eyes, ears, and hearts would be fruitful of understanding. But, as with parables, even so with any of the teachings of the Kingdom of Heaven: understanding always eventually comes to the pure of heart.

The rabbi had told his immediate disciples: “But blessed are your eyes for they see: and your ears for they hear. For verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” Being called and invited into the “inner circle,” has a way of separating folks from other folks.

Jesus’ parable about the Kingdom of Heaven being like treasure hidden in a field (Matthew 13:44), which when a man finds, he sells all he has, to acquire the money to purchase the field, and with great joy becomes possessor of the treasure and property, reveals an amazing concept. Some things are worth owning for yourself, no matter the cost. But, who would place such a value upon the things of God? Only the pure and humble in heart. And, who would think that something so great as the Kingdom of Heaven could be hidden? Hmmm!

We must not forget that the principle of “measure for measure,” has limitations in scripture. A wonderful passage in Psalm 103:10, reads: “He has not dealt with us according to our sins, nor has he repaid us according to our iniquities. For as high as the heavens are above the earth, so has His kindness prevailed over those who revere Him.” The compassionate Father who loves His people, never gives them a full measure of reward for transgressions, lest justice should overrule mercy, and destroy the holy people. Aren’t we glad that his full anger is not aroused, and time is granted for repentance?

As it is written: " The kindness of Hashem [the Lord] is forever and ever, upon those who revere Him, and His righteousness is for children’s children. To those who keep His covenant, and to those who remember his commands to fulfill them” (see Psalm 103:17-18).

No wonder the prophecy was clearly given to Israel, in spite of its sins and transgressions: “ I am the Lord, I change not; therefore ye sons of Jacob are not consumed.” Because God never fully recompenses His people as they fully deserve; Israel exists yet today. And not only Israel, we who haven’t fully obeyed God in every detail, because we cling to Him, will not experience the full measure of His wrath. Amein!

blog#18, Jesus...and parables

blog#18, Jesus...and parables

Recently I mentioned about a pool of Hebrew sayings (parables), numbering near 5,000 and about 800 of them, are called king-parables. The sages drew from them and used them as a teaching tool. Readers of the Christian Bible, also know that Jesus used parables in his teachings quite liberally. But what is a parable, and how does such a tool enhance teaching? First, lets examine the Greek word “parable.”

A Strong’s Concordance with a Hebrew Greek Lexicon, lists the word parable/s, as found in about 62 bible verses (King James Version). The coded Greek number is 3850, and comes to us from “para” and “ballo”(2 Greek words), having these listed meanings; to throw alongside [for comparison], similitude, comparison, adage, figure, proverb. Parables were sometimes a short simple story which communicated a moral or spiritual truth. Some parables used figurative or symbolic language to convey a particular lesson. Jesus was not the first to teach with parables.

We Christians fail to recognize the abundance of parables in our bible. For instance, the book called Proverbs. In Hebrew it reads, Mishlei Shlomoh ven David, melekh Yisrael-It could also read: Parables of Solomon son of David, king of Israel. The Hebrew term rendered Proverbs, could have also been translated “parables.” The particular word “mashal”, and its plural form mishlei, actually has a listed meaning of parable/s under Strong’s Hebrew Lexicon #4912.

When we take the Hebrew word mashal/mishlei, knowing that it means parable/s, suddenly we realize that king Solomon’s so called book of Proverbs, is in truth, a book of Parables. Now we can grasp significant truth, namely, that the 31 chapters of Proverbs, is a book of Parables. And, what shall we say of Ecclesiastes, and Song of Songs?

But, we are not overly surprised, since 1Kings 4:32 relates of Solomon: “And he spake three thousand parables: and his songs were a thousand and five.” Long before the man Jesus came along, parables were used by Hebrew thinkers as teaching tools. Jesus was following in a great tradition of teaching. The Talmud expresses parables in many lessons, and I accept that many of them were part of an unwritten oral tradition.

Solomon’s father, king David, was also quite a literary genius with Divine inspiration. Sages say, that king David in composing the Psalms, drew upon the works of ten psalmists-including Moses, who wrote Psalms 90-100. Rashi says, that David incorporated them into Psalms. One view in the Talmud conveyed; David was the author of them all, presumably drawing upon ideas or texts and weaving them into his own compositions.

Even the non Hebraic prophet, Balaam, made use of parables in his prophecy in Numbers 23:7, Numbers 24:3, and Numbers 24:20. He realized that he couldn’t curse Israel. He envisioned the goodliness of Jacob’s tents and tabernacles, and saw that Amalek would perish. God opened his eyes, and allowed His Presence to come upon him, even though Balaam was willing to try and assist Balak. His parables are contained in narratives in the Book of Numbers.

Parables express the wisdom of God as revealed to His sages. Parables also seem to serve a two fold purpose. Matthew chapter thirteen and verse two, reveals about the huge crowds which followed Jesus, saying: “great multitudes were gathered together unto him...and he spake many things unto them in parables.” Jesus also, used the parable as a teaching tool.

Within that thirteenth chapter of Matthew alone, there exists 7 parables. A Parable of the sower, parable of the wheat and tares, parable of the mustard seed, the parable of the hidden leaven, parable of the hidden treasure, a parable of the pearl of great price, and the parable of the cast net and the sea. Jesus links each parable to a movement of God, which he calls, the Kingdom of Heaven.

According to Matthew 13:35, the author felt that Jesus’ use of parables was a fulfillment of prophetic utterance, made by Asaph, [rewritten by king David], and found in Psalm 78:2. “I will open my mouth with parables; I will utter things which have been kept secret from the foundation of the world. I will utter riddles from antiquity, that which we have heard and know, and our fathers told us.” This verse states that parables were passed down from the fathers of Israel to their children from old times, and that the parables themselves are revealing, yet express riddles of ancient history.

Psalm 78 enumerates many details of Israel’s history. According to Rabbi Hirsch (R. Hirsch), ‘the events of Israel’s history are parables-object lessons for all times. The principles demonstrated by these events serve to explain the otherwise inexplicable riddles of subsequent Jewish history.’

Truly, Psalm 78 shows both the successes and failures of some of Israel’s people. One segment of Israel receives the reproof of Psalm 78:37: “For their heart was not right with Him, neither were they stedfast in His covenant.” And another verse wrote: “But they continued more to sin against Him, to rebel against the Most High in the desert ” (Psalm 78:17).

Such comments indicate that Israel’s people and existence itself, is sort of a riddle from ancient times. Why would there exist among a holy people, a population segment whose hearts were not right with God, or those who were not stedfast with Him and His covenant? Fact is, that in any religious tradition, there are folks who do not live up to the “faith,” and there are also folks in any society which are not completely faithful to the cause. But, in Israel’s case, because of the manifold manifestation of God’s mighty miracles, its seems more of a riddle than usual, because they are the biblical holy people, to whom God gave the “oracles” (logia=divine words).

The same chapter in Psalm 78:10, says of an Israeli population segment, “lo shamru berit Elokim, oov torato meianu lalechet.” They did not guard the covenant of God, and His Torah, they refused to follow. The riddle deepens, but we do notice a people within a people, parables as a teaching tool, and the passing down from fathers to children of many sayings and traditions.

Reading farther in Matthew chapter 13:14, Jesus adds another reference from the prophecy of Isaiah, combining it with the Psalm 78:2, and shedding more insight upon the twofold purpose of parable teaching. “By hearing, ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive” (see Isaiah 6:9). Thus, the segment of people within a people, the ones whose hearts are not steadfast with God, the ones who do not keep covenant, those who rebel constantly against the Most High, become unfruitful in understanding because of the parable teaching tool.

At the same time, those whose hearts are fixed on God and love Him, with all the heart, and with all the soul, and with all the might, and observe His teaching; upon hearing the parable, are able to eventually grasp the message which God sends them. Thus, the parable to one is an enigma, but to the other it becomes a blessing.

Why else would Jesus say; “Because to you it is given to know the mysteries of the Kingdom of Heaven, but to them it is not given” (Matthew 13:11)? This makes the prophecy of Isaiah so enlightening. For in them is fulfilled the prophecy of Isaiah: “For this peoples heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should repent, and I should heal them.”

In the wisdom of God, the parable is designed to enlighten and assist the understanding of the sincere person who puts trust in God. Conversely, the parable is designed in the wisdom of God, to confuse the non repentant religionist, thus keeping that one on the outer edge of faith, even though that one travels with a believing group. Until they repent, no parable will ever hold true significance for that one.

A popular saying with Jesus was: He that has ears let him hear. The phrase is located in Matthew thirteen, about 4 times. Its found elsewhere too, but in the seven prophetic messages to the seven churches of Asia, its given a total of 7 times by the Holy Spirit to the churches. Yet, the text says that JESUS was actually doing the talking.

You see, to Jesus, hearing was not hearing; unless the words were permitted to sink down into your ears [heart] (see Luke 9:44). Parables should be meditated upon, applying the moral and spiritual truths to ones own life. But parables are not necessarily designed to teach theology, rather they teach principles of the Kingdom of Heaven in this world.

Blog#17, Jesus...and his "kingdom" Gospel

blog#17, Jesus... and his “kingdom” Gospel

Early in his ministry when Jesus first began preaching and teaching, gospel authors recorded in four verse locations the word “gospel,” describing his proclamations. The Greek manuscript copies used the same root word each time: yoo-ang-ghel’-ee-on (see Strong’s Greek Lexicon # 2098). In approximately another 104 New Testament verses, the same term was also rendered gospel/gospel’s. The English term “gospel” is sometimes rendered “good news,” or “glad tidings” in various translation versions.

Was the gospel that Jesus preached, the same message that Paul declared was the gospel in Galatians 1:7-9? Before a person attempts to answer that question too quickly, some verses should be examined and carefully considered. Let’s read some verses which mention Jesus preaching “the gospel of the kingdom.”

I’ll call this first evidence for my presentation, exhibit number one. We read in Mark 1:14-15: “Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the Kingdom of God, and saying; The time is fulfilled, and the Kingdom of God is at hand: repent ye, and believe the gospel.” Examine closely the twice mentioned term “gospel,” and understand that it’s called the Gospel of the Kingdom of God, and that repentance and belief in the message was stressed.

Exhibit number two is a verse located in Matthew 4:23: “And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness and all manner of disease among the people.” Notice, the earliest form of the Gospel of the Kingdom, was proclaimed by Jesus in Galilean SYNAGOGUES. Wow! An earliest gospel form; preached in synagogues-accompanied with mighty works.

My third exhibit is a verse located in Matthew 9:35: “And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing every sickness and every disease among the people.” Once again; this early form of the gospel being preached by Jesus, was IN THE SYNAGOGUES.

A fourth exhibit to substantiate my assertion is found in Luke 9:2. Jesus sent the twelve to preach the KINGDOM of GOD, and to heal the sick. From Luke 1:1, up to Luke 9:2, there has been no mention of the death, burial and resurrection of Jesus, or any possible connection thereto. The disciples have no clue that Jesus must die for the sins of the people, yet they are sent to preach the “Kingdom of God,” and heal the sick. Then, in Luke 9:6, “they departed, and went throughout the towns, preaching the GOSPEL, and healing everywhere.”

Truthfully speaking, Luke 9:6 could be another evidence of my assertion; exhibit number five. Even the apostles, at first, preached an early gospel form, minus the elements of the death, burial, and resurrection of Jesus. They, as yet, had no knowledge of Jesus’ coming death.

Only later, in Luke 18:32-34, when Jesus begins to open up a little and foretell to the twelve what is soon to happen to him; how he is to be delivered to the Gentiles, to be mocked, be spitefully entreated, and spitted on, put to death, and to rise again the third day, the disciples are dumfounded. They know nothing about a gospel of Jesus’ death, burial, and resurrection as yet.

Matter of fact, Luke 18:34 writes: “and they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.”

These verses provide more than enough evidence to support my observations. In every case the word “gospel,” was used in a specific way related to the Kingdom of God, yet differing from the “gospel,” as defined and detailed in Paul’s letters (epistles).

Paul clearly outlines his “gospel” in 1Corinthians 15:1-8. It consisted of the elements of death, burial, and resurrection of Jesus. The “gospel” Paul preached, relates to the believer receiving, and standing by faith/belief, in that body of truth-the death, burial, and resurrection of Jesus.

We are compelled to admit on the basis of scriptural evidence, and on the basis of knowledge of teachings acceptable in first century synagogues, that the Gospel of the Kingdom of God, was the earliest form of the gospel. It stands to reason that if Jesus would have preached about his own death, burial, and resurrection, in his first synagogue meeting, there would have never been a second synagogue meeting with him preaching.

The “good news” was about the Kingdom of God. Personal promotion was not the Jewish way during worship, and the Kingdom of God was about God’s rule. Besides, serious bible students are aware of Jesus’ ministry time line, and various stages leading up to his prophecies of impending death. In those early days, his disciples could never begin to fathom the depths about his coming death or resurrection. He hardly talked about it, until the time began to draw near. They were still “hung up” on kingdom truths, even after the descent of the Holy Spirit. See Acts 1:6, when the disciples asked him when the kingdom would be restored again to Israel.

The nearness, or “at hand” phrases about the kingdom of God, seemed to be emphasized by miracles and healings, as well as parables with deeper meanings about God’s rule in human affairs.

The prophecy and writings of Isaiah 52:7-9, had said: How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that sayeth unto Tzion, Thy God reigneth!” The same Greek Septuagint root words are used which we found in the Christian Greek manuscripts (Strong’s # 2098).

It was a gospel of joyful proclamation, of a time foreseen by Isaiah. Israel would be freed from Assyrian captivity. the Lord would return to Tzion, Jerusalem will be redeemed from waste places (ruin), and the Lord would comfort His people. All the earth would see the salvation of our God (yeshuat Elokenu). The nation would be restored after being humbled, and a final redemption would happen in God’s scheme.

Isaiah felt it in his prophecies when the Spirit of the Lord came upon him, as stated in Isaiah 61:1-2. “The Spirit of the Lord God is upon me; because the Lord has anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives; and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn;”

Jesus also, felt the same anointing and fulfillment, as he stated, after standing and reading from the scroll in Luke 4:16-19. He opened the scroll and read the same verses from Isaiah. His vision of the kingdom era brought the same joy, which that prophet had experienced. Freedom and liberation from captivity, preaching good news to the poor, healing and deliverance for those captive to sin and disease. Restoration of sight for the blind.

Jesus, in prophetic ecstasy, felt he was the catalyst for fulfillment of those words. His mighty works indicated the same. The evidence of visitation from God, to the people of Israel, in the time of Jesus, is quite certain, and is possibly verifiable beyond even those source documents of the Christian Bible (gospels).

Flavius Josephus wrote about Jesus in Antiquities XVIII, 63-64. But, since it has such favorable comments about Jesus, some scholars believed it was an interpolation or forgery woven into the text of Josephus. One scholar, an expert on Second Temple History, pointed to the end of the passage which reads; “and unto this day there are still people who are called Christians .”

The expert argued, “it is unlikely, that such a sentence would be a forgery, and it appears that these are the words of Josephus himself.” Later, another professor found a different version of Josephus, a tenth century Arabic Version. The reading is reported as follows:

‘At this time there was a wise man who was called Jesus, and his conduct was good, and he was known to be virtuous. And many people from among the Jews and the other nations became his disciples. Pilate condemned him to be crucified and to die. And those who had become his disciples did not abandon their loyalty to him. They reported that he had appeared to them three days after his crucifixion, and that he was alive. Accordingly they believed that he was the Messiah, concerning whom the prophets have recounted wonders.’

May we assume that the Arabic text, which contains no trace of a Christian view, actually relates what Josephus wrote about Jesus, rather than the supposed Greek interpolation?

Jesus...miracles and wonders in the Gospels

blog#16, Jesus...miracles and wonders in the Gospels

Matthew 11:20, mentions that Jesus began to reproach the cities wherein most of his “mighty works” were done. The next verse (v.21), lists Chorazin and Bethsaida, as being upbraided by him, because they had witnessed so many “mighty works,” yet had not repented.

Afterward, in Matthew 11:23, Jesus mentions another city that had witnessed so many of God’s mighty works under his ministry. “And thou, Capernaum, which art exalted unto heaven, shall be brought down to hades: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.” Jesus named 3 cities that saw and witnessed many “mighty works;” Chorazin, Bethsaida, and Capernaum.

The Greek term associated with all these examples where the English renders “mighty works,” is doo’-na-mis (Strong’s Greek Conc. # 1411). It’s used also in Matthew 13:54-58, which informs us of limitations upon Jesus’ ministry, in his own region, and because of family familiarity. The 58th verse says: “And he did not many mighty works there because of their unbelief.” Doubts can certainly hinder some “mighty works.”

I recall a verse found in Psalms 78:41 (K.J. Version): “Yea, they turned back and tempted God, and limited the Holy One of Israel.” Israel had provoked God and grieved Him in the wilderness, and thereby had placed limitations upon themselves and God’s power. Psalm 78:32 gives us insight to the “limitation” : “for all this they sinned still, and believed not for His wonderous works.” The wording, believed not, and unbelief, are the same in meaning.

However, they were many other instances without limitation reported by the Gospels. Notice, Luke 9:43: And they were all amazed at the mighty power of God, but while they wondered every one at all things which Jesus did, he said unto his disciples”...Then again in Luke 19:37, when all the people saw him descending Mount Olivet; they exclaimed with loud voices: Praise God, ...for all the mighty works that they had seen...

The two disciples on the road to Emmaus sum up the reputation of Jesus among the people in Luke 23:19: ...Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people”...

Mark 9:39, is also interesting, for in that verse the word “miracle” is rendered by K.J. Version translators, from the same Greek word doo’-na-mis, which in those other examples was rendered “mighty works.”

It’s found again in Acts 2:22, where Peter uses it of Jesus, saying: “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders, and signs, which God did by him in the midst of you”...

We are unable to read the Gospels, without being impressed over and over by the mighty works of God, when Jesus healed, delivered, and exorcised demons from the people. Peter used three words to express the demonstration of God’s mighty power. 1. dunamis, 2. teras, 3. seimion. In order as shown, miracle, wonder, and sign.

In Rabbinic thought, that God performed miracles was never questioned, but their purpose was to ‘sanctify His great Name in the world.’ In addressing the people of Israel, God is accredited with these words: All the miracles and mighty acts which I have performed for you, were not with the object that you should give me a reward, but that you should honor Me like dutiful children and call Me your Father (Exod. R. XXXII.5).

Gospel narratives also use the term “healing” in some King James Version examples. Those verses reveal an abundance of cures taking place during Jesus’ ministry. Matthew 4:23 is one case: “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.” Matthew 9:35, Luke 9:6, and Luke 9:11, are all verses that also use the word healing/ed. Our Greek source is ther- ap -yoo’ -o (Strong’s # 2323). From it we have evolved an English word similar in meaning: therapy.

The Hebrew Bible contains instances where God declares to “am Yisrael” (people of Israel); I am the Lord healing you (Exodus 15:26). The descriptive Divine name there is Yehovah Rophekha. But, What is simply said there in one of the two Hebrew phrases is: HEALING YOU. Thus, Yehovah Rapha is not technically accurate since the Hebrew suffix calls for “you.”

An accurate translation would be: For I am Yehovah your Healer (note, I use the hybrid form Yehovah, rather than the 4 letter Tetragrammaton). Thus, to assert and invoke the Divine name without the inclusive term “YOU,” falls short of scriptural completion.

God wanted to heal, not only the bitter waters of Marah, but He desired to heal “am Yisrael,” and gave specific conditional promises which would remove diseases from them, that had been experienced by Israel’s enemies.

Other verses indicate the same. Look at Exodus 23:25: “and you shall serve the Lord your God, and He shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.” The concern of the Lord for Israel’s well being in the harsh desert climate, and their sojourning is expressed so nicely in Deuteronomy 8:4: “Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.”

The God of Avraham, the God of Yitzhak, and the God of Yaakov, has always provided for His children, even in hard times. Is not His name also Yehovah Yireh (Jehovah Jireh)? Yehovah will see [to it/provide].

King David, in Psalms 103:3, recognized the benefits of the Lord and stated this: “who forgiveth all thine iniquities; who healeth all thy diseases.” Forgiveness and healing were not just invented at the cross of Golgotha. God has been forgiving and healing people since the earliest of times. Remember in Genesis 20:17, when Avraham prayed for Avimelech, after the man restored his wife? The verse says: “So Avraham prayed unto God: and God healed Avimelech, and his wife, and his maidseravants; and they bare [children].”

That is the first time in the English Bible version, where a healing takes place as a direct result of prayer, and the word “healed” appears.

Jesus...and Gospel accounts of miracles

blog #15, Jesus...and Gospel accounts of miracles

Gospel narratives abound with reports of healings and miracles, which happened for people during the teaching and ministry of Jesus. But, can we rely on the stories, as reported to us, or are they just exaggerations or rumors reported by Gospel authors?

We prefer to believe that the Gospel authors are simply revealing what they saw and heard, as they related the amazing things which they witnessed (See Luke 1:1-2 and Acts 1:1).

Notice John 21:24-25, “This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which if they should be written everyone, I suppose that even the world itself could not contain the scrolls that should be written. Amen.”

We find it difficult to dispute what claimed “eyewitnesses,” have declared, since we were not there, and since John introduced the “amen,” thus attesting to the veracity and authenticity of events which the disciples witnessed. Imagine; a person so inspired by what he saw and heard of teachings, signs, wonders and miracles, that he thought many many more scrolls should be written. Even enough to fill the world. Impressive indeed, enough so as to promote a great supposition.

What did they actually see and hear? Individual and mass or group healings beyond imagination, I suspect. I am citing some verse examples from the Gospel of Mark. Notice Mark 1:32-34: And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with demons. And all the city was gathered together at the door. And he healed many that were sick of various diseases, and cast out demons; and suffered not the demons to speak, because they knew him ...

Look also at more mass healings and miracles in Mark 3:10: For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. And unclean spirits, when they saw him, fell down before him and cried [out]...Notice the words in both verses; he healed many, and he had healed many...

Nothing I have cited thus far, is an example of an individual healing, and there are other mass healing verses as well. For the sake of impression, I point to a man delivered from a demon in a synagogue in Mark 1:23-26, a paralyzed man let down through a roof in Mark two, the man in a synagogue, healed of a withered arm in Mark three, the demon filled man having legions cast out near Gadera in Mark five, or even the synagogue ruler’s daughter revived from death in Mark 5:22.

Another example of group, or mass healings, that cannot be numbered is noticed in Mark 6:54-56: "And when they were come out of the ship, straightway they knew him, and ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. And wheresoever he entered, into villages, or city, or country, they laid the sick in the street, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.” Whew!

In today’s world, it would be like healing the entire sick ward in a hospital, and sending them all home well.

The Greek Testament terms in those verse of Mark 6:54-56, are “too kraspe’doo himati’oo autoo,” coming to us in Anglicized form as “the border of his garment.” The Septuagint translation uses the same Greek term in Numbers 15:38-42 (Kraspe’da), and it refers to the special garment commanded the Jewish male to be worn with “fringes” (TziTzit). The people were reaching to touch his prayer shawl fringes.

We believe that Jesus’ miracles, healings, and exorcisms were real, and not exaggerated. The Hebrew Bible gives various details about Moses and the prophets working signs, wonders, and miracles under God’s authority (see Exodus 4:28-31). It’s also known that exorcism, or expelling demons, happened in the Hebrew Bible. Notice, 1Samuel 16:14-23, wherein it is written that when David played the harp, the evil spirit was exorcised from Saul.

Although belief in and about demons have played a relatively unimportant role in Judaism, rabbinic literature does not deny their existence. But Judaism does stress, that its monotheistic God has absolute and sovereign control in all matters.

Power over demons was attributed to king Solomon in Exod. R. XXX. 16 : Many spirits and demons did Solomon vanquish,” although the power deserted him later in life, because, as it is said, ‘Until Solomon sinned, he ruled over the demons’ (Pesikta 45b).

blog#14, Jesus...scribes and Pharisees

blog#14, Jesus...scribes and Pharisees

In Matthew chapter twenty three, Jesus said: “woe unto you...Pharisees.” In seven different verses of that chapter, Jesus called those particular Pharisees present, hypocrites. Notice Matthew 23:13, 23:14, 23:15, 23:23, 23:25, 23:27, and Matthew 23:29. Wowee! Seven woes spoken against 2 groups present at the meeting that day (scribes and Pharisees).

What is a Pharisee? The Hebrew root term is parash (Strong’s Concordance #6567), and means to separate, (disperse). The plural form is p’rushim, and arrives in English as Pharisees. This Jewish group of separatists, who practiced ritual purity and freedom from defilement, are mentioned in the Talmud.

But the Talmudic report is not completely good about all of them. It divides Pharisees into 7 classes, and satirizes 5 of the 7 classes of Pharisees as hypocrites. Two groups are without criticism. 1. The Pharisee who loves God. 2. The Pharisee who fears God.

In the Gospels, certain Pharisees are constantly in conflict with Jesus. Considering the Talmud’s comments, and what the Christian Bible relates in dialogue between Jesus and certain Pharisees, we are able to have a better picture of what was happening.

We can all understand the friction about differing religious interpretations, but when hypocrisy is involved, friction turns into force of a relentless sort. Especially, when one teacher starts blasting the others with scalding words like “hypocrite.” The gentle Jesus that Christians envision, was outspoken and very critical of hypocrites and pretenders.

Were all Pharisees hypocrites? No, of course not. We cannot rightly condemn every Pharisee because a vocal group gets all the attention, by regularly tangling with an itinerant rabbi. Matter of fact, to condemn good people, is like painting with a broad brush, while trying to do detailed work. Suffice it to say, that the “in house” observation by Talmudic sages, and the words of Jesus, combine to give us more insight than previously.

That segment of Pharisees who constantly antagonized Jesus in the Gospel narratives, is not truly a matter of anti Shemetism, showing in a literary device, rather its an observation about hypocritical “in house” behavior. It would be different if Jesus’ detractors were not Jews, but they were.

So, we who are outside the pale of Judaism must recognize that the arguments, made by Jesus were a polemic against some Jewish hypocrisy, and not against all Pharisees.

Josephus, also sheds insight on the Pharisees in Antiq. XIII. X. 6, saying; The Pharisees have delivered to the people a great many observances by succession from their fathers which are not written in the law of Moses; and for that reason it is said that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers; and concerning those things it is that great disputes have arisen among them.

In defense of the good Pharisee, one scholar wrote: “that of all that is said against rabbinic Judaism in the writings of the Church Fathers, there is not a single accusation of hypocrisy levelled against the sages.” Jesus also spoke on behalf of the observant Pharisee, saying; the scribes and Pharisees sit in Moses seat: all therefore whatsoever they bid you observe, that observe and do;”

The distinction is clear enough; Jesus was referring to negative Pharisees, rather than the rest of the Pharisees, when he blurted out; “ but do not ye after their works: for they say, and do not.

For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men (Matthew 23:2-5).

He truly resented those who taught and interpreted Torah, but themselves didn’t practice all the addendums they promoted. It’s like an old English adage; don’t do as I do: do as I say. Leaders should set examples for followers, and not just “lord” it over them.

Jesus also denounced “scribes” who aligned themselves with a hypocritical type Pharisee, and also pronounced “woe” 7 times against them. I found the term “scribes” about 55 times (plural), in the four Gospels, and in many cases it was mentioned with the word Pharisees alongside.

The word for “scribes,” found in the Greek manuscript copies is gram-mat-yooce (Strong’s #1122). It means a writer, or secretary and relates to one well versed in the law, or holy scriptures. Authority seems to have been granted them in a general way by virtue of their occupation, but did not include decisive power. Some leaders allied themselves with scribes because of the respect attached to them by the Jewish people due to their knowledge of the law.

Thank God for all the sages who lived for God, and practiced what they preached. Thank God for every scribe which was instructed in the Kingdom of Heaven.

blog#13, Jesus...Hebrew in Greek Gospels?

Blog#13, part 2, Jesus...Hebrew in Greek Gospels

Matthew 6:9-13, has gained the tradition of being called “the Lord’s Prayer.” This may have happened because Jesus, as teacher of his students, gave them a pattern for prayer, or maybe it is called the Lord’s Prayer, simply because the prayer is directed to the Lord in heaven. Maybe, it should be called, the “disciples prayer.”

One disciple had asked him to teach us to pray, as John also taught his disciples (Luke 11:1). He didn’t say, teach us HOW to pray, he asked teach us TO pray. I’m using a more complete form of that prayer which is found, beginning Matthew 6:9.

The Greek copy begins with the the terms “Pater humon,” which literally comes into English as, Father of us, or Our Father. But by following the suggested pattern of turning Greek Gospel words back into Hebrew, we immediately come up with the term “Avinu.” The Hebrew or Jewish mindset quickly associates it with the same word appearing in much Hebrew liturgy and prayers. It occurs over and over during Yom Kippur (day of atonement) prayers.

The “Avinu Malkenu” (our Father, our King) begins the prayers which rise repeatedly from worshipper’s lips, as they petition God to listen, and to open the gates of heaven.

The service order goes something like this: all rise, Torah ark is opened, Avinu prayers are made, Avinu blessings are asked with request to be inscribed in the Book of Life, all are seated, and the Torah ark is closed.

Talmudic sources assign some of the lines of the original Avinu Malkenu to Rabbi Akiva about 40-135 A.D, who made the prayer for rain in a time of drought. Over a period of time the formula was repeated with other requests, until today, some 44 supplications related to Avinu Malkenu are used by certain congregations. Akiva’s term “Avinu,” is also used by Jesus. We know that Avinu impacted Judaism for generations, and we do know that the concept of “Avinu” is very Jewish. We also know that Jesus used the Avinu for the Lord’s prayer example.

Its reported by scholars, that Martin Luther once said in reference to Hebrew language, the Hebrews drink from the spring, the Greeks from the stream that flows from it, and the Latins sfrom a pool [farther]\ downstream. Another scholar had said; Hebrew enables us to see the Old Testament from inside instead of peering through the telescope of a version. Those comments, help bible readers to appreciate the importance of knowledge of Hebrew language and culture.

Traditional views of some Rabbis, expressed that Hebrew is the language of prayer and recital of the shma (Deuteronomy 6:4). The Hebraic terms “lashon hakodesh,” reveal that Hebrew is also known as the Holy Tongue. However, Rabbis also relate that one may pray in ANY language, since God knows them all, and the lack of knowledge of Hebrew, should not prevent a Jew (or Christian), from praying in his native tongue. The Jesus Avinu goes as shown below:

Avinu shebashamayim yit-kadash sh-mekha,
Our Father which is in heaven, holy is your name.

Tavo mal-chuteikha ye-aseh r-tzon-kha k-mo vashamayim ken ba-aretz,
Your kingdom come, Your will be done, as in the heavens, so in the earth.

et lechem chukenu ten-lanu hayom oo-slach lanu et chovotenu ka-asher salach-nu
gam anach-nu l-chayavenu.
Give us today our daily bread, and forgive us our debts, when we also forgive our debtors.

veh-ahl t-veeinu lidei nisayon ki im chal-tzenu min hara, ki l-kha ha-mam’lekha v-hag-vurah v-hatif-eret l-olam-ei olamim amein.
And don’t lead us into the hands of temptation, except You rescue us from the evil, for Yours is the kingdom, and the might, and the glory, for ever and ever, amen.

The Matthew 6:9 phrase; “Hallowed be Thy name” refers to the sanctity of the Divine name and relates to Exodus 20:7. A similar terminology, sanctification of the Name (kiddush haShem), is an expression in Hebrew which refers to an act wherein an individual is willing to be martyred for the sake of heaven, thus honoring God. Its not suicide, which is forbidden in Judaism. Rather, it relates to Deuteronomy 6:6, which says; love the Lord your God.. with all your... soul. Thus, one must be willing to love Him, even if He take thy soul.

Matthew 6:10, “thy kingdom come.” Numerous verses in the Hebrew Bible (O.T.), specify that God is king, and that His rule extends to every realm of all creation. In Psalm 24, The Divine name, Lord of Hosts (YeHoVaH Tzevaot), is called, “King of Glory” (melekh ha kavod). Followers of Jesus are supposed to pray to the Father and seek for His kingdom to come to this world, a primary focus being the “rule” of God in ones heart and life.

Matthew 6:11, “our daily bread;” most who followed Jesus’ teachings were of the poorer social order, and had to work hard for a living, and trust and pray for daily food.

Matthew 6:12, “forgive us our debts, as we forgive our debtors;” the verses which follow express that “trespasses” is the appropriate explanation for “debts.” The Greek word is “parapto-mata” (Strong’s # 3900), and is defined as a side-slip, (lapse or deviation), unintentional error, wilful transgression.

Matthew 6:13, “lead us not into temptation; but deliver us from evil.” God’s purpose in allowing us to be tempted or tested, is that we might call upon Him, and be thereby rescued.

Matthew 6:13, “ For thine is the kingdom,” The rule of God the King, prevails over all His willing subjects, and ultimately, his might, will at the end, prevail against even the unwilling. Isaiah 45:23 says: ...Unto Me every knee shall bow, every tongue shall surely swear. The statement is a follow up to Isaiah 45:22: Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.”

blog# 12, Jesus...using Hebrew in Greek Gospels?

blog# 12, Jesus...using Hebrew in Greek Gospels?

As a young teen after my conversion to Christianity, and reading the Christian Bible completely through, I wanted self assurance that what I was reading in the bible, was correctly understood by myself. I was able to recognize quickly by God’s grace, that along with my bible, a great study tool for achieving my goal was a Strong’s Exhaustive Concordance of the Bible with the Hebrew-Greek Lexicon. I could link my King James Version with English words to Hebrew and Greek manuscripts, because of the numbering systems.

I also wanted to understand what certain words, phrases, and sentences, meant to the people of the times of the prophets, and of Jesus, and to know how to apply them to our days and times.
That was the beginning of my quest for biblical knowledge, and it was sparked by illumination by the Spirit of the Lord. He enabled me to begin examination of Hebrew and Greek texts, and to investigate Hebrew culture and long established traditions. After all I reasoned, if Jesus taught, spoke, and delivered his parables in Hebrew, I would do well to learn as much Hebrew language and culture as possible while studying the bible. The discipline of "study" with intensity, began during those early years, and it has kept my thirst for truth well satisfied.

Some things stood out during reading of the Gospels and Acts. Luke 23:38, John 19:20, and Acts 26:14, all mentioned the use of the Hebrew tongue. The narrative about the inscription on Golgotha’s, cross (tree), and the language that Jesus used was Hebrew on Damascus road when answering Saul of Tarsus, who asked; Who art thou, Lord? Why did the New Testament manuscript copies say Hebrew? If Aramaic was intended to be the translation rendering, what happened?

Investigation showed that the Greek manuscript texts in those examples, did not give a Greek spelling equating the word Aramaic. The K.J. Version translators were correct in writing "Hebrew" in those verses. I had heard argument that Hebrew meant Aramaic when it appeared in the New Testament. Why didn’t scholars believe what the manuscripts wrote in that matter? Or, was this a form of intellectual dishonesty? Regardless of the reasons that caused some to say that Hebrew meant Aramaic, I knew better after having looked long and hard at manuscript copies.

Such discoveries caused me to delve deeper into the study of Hebrew, and compare with Greek readings. I began to find out all kinds of interesting things relating to long established English traditions. Examples are the words, "Lucifer, Calvary, Devils (instead of demons), Easter, James, and Jesus. Get ready for a gentle jolt, because none of those words actually match the Greek and Hebrew texts in translation or transliteration. Stunning and disappointing! Five of those terms don’t even belong in an English speakers bible, and one is a poor rendering of a Hebrew to Greek to English transliteration.

Hebrew words and names abound throughout the New Testament. The Hebrew-Aramaic word mix is evident in the gospels, and diligent Hebrew students know that over 10% of Hebrew is long time Aramaic loan words. Shemitic languages share some word meanings, guttural sounds, and all have mostly three root consonants. This may have thrown some scholars and teachers off track, since the Gospel of Mark contains some Aramaic terms.

But Mark, and the other three gospels also contain purely Hebrew words. Case in point is proven by Matthew 28:20, Mark 16:20, Luke 24:55, and John 21:25. Each of the 4 Gospels end with the English word "amen." Recollection kicks in and a prayer endorsed by Jesus in Matthew 6:12, also contains an "amen." Wow! King James Version translators saved 5 amens for us from the Greek Gospel text copies, by transliterating them from Greek to English, instead of rendering them into an English word.

But, what is the word amen doing hiding in a Greek text? Amen is not a Greek word. Further investigation shows what is unbelievable; Over 100 amens occur in the 4 Gospels, but its obscured by the fact that in nearly every case, English translators rendered them "Verily." So, why are Greek words in the mouth of Jesus, as he talks to his 12 or 82 disciples? Fact is that "amen" is an ancient Hebrew word. The Greek New Testament has plenty of Hebrew words and thoughts therein. The Hebrew story about Jesus and the Gospels were evidently turned into Greek.

Some grammarians have put periods in the wrong place in regard to the term amen. Sentences do not start with amen among Hebrew speakers. Amen is like the word "selah"- pause, mediate, think about it. Always look at what was said in the text before the "amen" occurs. The Spirit of the Lord teaches us by our renewed nature, that amen is a response. Have you ever been in a church service or otherwise when something good was said, and a congregant sounds out; amen?

A Hebrew Greek scholar acquaintance of mine once said, that the [gospel] evangelists have tended to treat "amen" as a Greek word- . In the Hebrew Bible (O.T.), the amen response appears with even the double "amen," just as it occurs in the Gospel of John, where we find the Verily, Verily, phrases. But our amen ends a particular matter. The same at the close of every prayer; a response: amen, amen, and amen. So be it.

Recent scholarship and more profound studies, discovery of the Bar Kochba letters, the Hebrew Ben Sira (Ecclesiasticus) of the Dead Sea Scrolls, and language of the Jewish sages, show that it is accepted that most people were fluent in Hebrew. One professor, noted for his studies at the Hebrew University, wrote over twenty years ago; that the Pentateuch [five Torah books] was translated into Aramaic for the benefit of the lower strata of the population. The parables in the Rabbinic literature, on the other hand, were delivered in Hebrew in all periods. There is thus no ground for assuming that Jesus did not speak Hebrew; and when we are told (Acts 21:40), that Paul spoke Hebrew, we should take this piece of information at face value.

This question of the spoken language is especially important for understanding the doctrines of Jesus. There are saying of Jesus which can be rendered both into Hebrew and Aramaic; but there are some which can only be rendered into Hebrew, and none of them can be rendered only in Aramaic. One can thus demonstrate the Hebrew origins of the Gospels by retranslating them into Hebrew.

Studies of rabbinic literature show that there existed a pool of about 5,000 parables and 800 parables called "king parables." Only a scant number of these are known in Aramaic, but virtually all of them are written in Hebrew. Jesus, David, and Solomon, all used parables to teach instruction. Both Jesus and other sages drew from this pool of parables for teaching.
More later...

Jesus ...and the law of Moses

blog# 11
Jesus and the law of Moses

What was Jesus’ attitude about the law or teaching of Moses? The answer to that question is easily found when reading the four gospels. The gospel narratives contain many comments, which show his position, as he interacted with various detractors and supporters.

Personal comments show that he believed in, upheld, and practiced the law of Moses, and encouraged others to do the same. Notice Matthew 5:17-19: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill." He desired to correct any misconception that people might have about his relationship to the teachings of God, as given by Moses and the prophets.

Although the English version translation uses the terms, "I am not come to destroy, but to fulfill," in Jewish thought a better choice of words in translation would be, "I am not come to destroy, but to observe." Jews practice and observe the law and prophets, and that’s the joy and zeal of every "observant" Jew.

He was not concerned with a futuristic prophetic notion about fulfilling the law on behalf of others, he was talking about breaking, doing, and teaching the law. Notice his words: "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Great people do and teach God’s commandments.

One who builds on a foundation already laid, is careful to continue and lay things upon that which has been solidly established. It holds true in religious instruction, just as it does in construction skills. Jesus knew that Moses’ teachings were uttered by God unto Moses and b’nei Yisrael (the children of Israel). This "peculiar" people" (K.J. Version wording), were a "treasured" people (am segulah).

At times, it seems quite clear that Jesus resented some interpretive teachings of the law made by certain scribes and Pharisees. Deuteronomy 4:2 forbids anyone from adding to or detracting from what Moses had plainly spoken. Jesus wasn’t impressed by interpretations which tended to burden the people of God, beyond what the Torah had already written. In one scenario, he accused some teachers of promoting interpretive details more than the word of God (see Mark 7:13). He claimed that by so doing, their traditions make the word of God of none effect.

Jesus believed the law of Moses was adequate in substance and detail, and punctuated that belief with a famous Hebrew saying: lo yod veh lo kotzo shel yod, which rendered from Greek to English, comes out in the King James Version as "one jot or one tittle shall in no wise pass" [from the law].

The yud (yod) is the smallest letter in the Hebrew alphabet, and in Jesus’ day, the yud had a tiny left angled down stroke known as the "thorn." The tiny stroke of the yud, was known in Hebrew as the kotz (thorn). The thorn of a yud is the tiniest stroke of a letter.

In translation from Hebrew to Greek it was rendered iota, the Greek alpha beta’s smallest letter.
Not even the tiniest stroke of a Hebrew letter would pass from the law, until all be fulfilled. Thus, observance of the law is fulfillment of God’s law for the Jew. Heaven and earth shall pass away, but my word shall not pass away (Matthew 24:35).

Observing and practicing God’s teaching makes an individual shine like a light to the world, a city set on a hill (Matthew 5:14). Jesus emphasized in Matthew 5:16, that such a person’s good works would be like a lamp on a lampstand, shining out, and would glorify the Heavenly Father.

Doing "good works" is the Jewish way, but it’s not considered as the way of salvation, although some Christians have not understood that knowledgeable Jews also believe in salvation by grace. Jews know that they have an "everlasting covenant" with God, and are not stressed about "being saved" (as we call it). Their relationship with God is based on grace and covenant.
Even Noah found grace long before the gospel of grace was ever proclaimed, and he was not Jewish. Both Christians and Jews should understand that there are three types of grace found in the bible. The first is deserved favor, the second is favor shown by mankind to his fellow, and the third is unmerited or undeserved favor.

Apostle Paul’s strong arguments in his letters to the churches, against erring theology, have produced a backlash among modern Christians about the law as conflicted with grace. Readers of those epistles have interpreted the law of God as something bad. They may have forgotten the words of Jesus to the Churches in Revelation 22:12: "Behold I come quickly; and my reward is with me, to give every man according as his work shall be."

Also in Revelation 22:14, he said: " Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in to the gates of the city."


Those verses accurately reflect what Jesus believed and taught about the law of Moses, within the Jewish community. Evidence supports the view that Jews who came to faith in Jesus in the earliest church, continued to associate and worship with other Temple Jews, until it was no longer possible because of persecution and divisiveness (see Acts 21:20).

On the other hand, earliest church leaders who were all Jews, rejoiced at the repentance and faith of Gentile conversions (Acts 15:3). And, after coming together in council at Jerusalem in Acts 15:6, decided that it was not needful to circumcise believing Gentiles, neither to command them to keep the law of Moses (Acts 15:5).

In a final analysis, after James the last conference speaker spoke, it was decided that letters from the apostles and elders at Jerusalem be sent to the Gentile churches obligating them to do the following three things: 1. no idol worship, 2. no eating of blood with meat, 3. no sexual sins. The Holy Spirit also authorized those things, according to Acts 15:28. Thus, Jews and Gentiles could at least eat and talk together in mutual respect.

For those interested in learning more, James had said, "Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day" (Acts 15:21). Jesus’ immediate followers also maintained highest respect for the law of Moses.

Jesus/Judaism/marriage

# 10
Jesus, Judaism, and marriage

Since marriage is normal and holy in Jewish thought, why then was Jesus never married? Good question! We don’t have sufficient wisdom to explain why he didn’t marry. We can only speculate based on a similar situation as found in the naviim (prophets).

Pirkei Avot 5:24, had mentioned: at eighteen for marriage.

In Jeremiah 16:1-13, that prophet was forbidden to marry by the Lord. He must devote himself to the task of preaching God’s judgment. Some teachers assert that the negative nature of such a ministry could only produce severe unhappiness for a wife as well as her mate. Jeremiah’s entire life and about 41 years of ministry were burdened with the knowledge that God would soon bring an end to Jerusalem and cast away the covenant people.

Jeremiah’s ministry caused him much sorrow, and he became known among the people as a weeping prophet. The Lord spoke to him in Jeremiah 16:2, saying; "You shall not take a wife, neither shall you have sons or daughters in this place." We speculate that God foresaw what suffering and sorrow would come to a wife and children, and spared some suffering by commanding Jeremiah not to marry.

Jeremiah, being a prophet, was aware of coming grievous deaths, unburied bodies laying like dung upon the earth, and the terrible impact of sword and famine upon the people. He chose also not to marry. He rather mourned for all the great evils that would befall his people. God had said that He would take away His peace from this people, even lovingkindness and mercies. In that situation, and because of all the judgment, marriage seemed out of the question.

Similar reasons may be why Jesus did not marry. Various verses in the Christian Bible show that Jesus had a sense of destiny that involved much sorrow and suffering. He mentioned suffering at the hands of the Gentiles (Mark 9:31, Mark 10:33-34), and rejection by the scribes and elders, who would eventually turn him over to Gentiles. He foreknew what was to come in those things.

Hebrews 5:7-8, relate how as a son he prayed and supplicated with strong crying and tears unto God. But he obeyed the Divine will, and submitted to the higher order, when his will was not permitted to prevail (see Matthew 26:39).

Near the moment of his death on the cross by Roman crucifixion, he saw fit to commend his mother into the care of John the beloved in John 19:26-27, rather then into the care of one of his four literal brothers. Imagine, if he had been a married man! What a complicated scenario.

The school-leaving age in the scheme of a Jewish child’s education is twenty. But according to the pattern mentioned in Pirkei Avot 5:24, the age for marriage is eighteen. Sources say that during the first years of marriage, the student-husband usually lived with, and was supported by his wife’s parents.

In Genesis 1: 28, it is reported that God spoke to Adam: p’ru ur'vu umil’u et ha-aretz.
Be fruitful and multiply and fill the earth...In Hebrew thought, this is the first of 613 commands in the Torah. That positive command to man, became a point of contention among Jews, since Jesus did not perform it in the procreative sense by taking a wife.

The first man Adam had neither human father or earthly mother, but Luke 3:38 names that Adam as a "son of God." Gabriel had declared that Jesus would be called son of the highest (ben El Elyon). Adam took a wife and bare children in his own image, but the second Adam took no wife and begat no literal children.

In Judaism marriage is holy and a good thing. Jewish marriages are usually arranged on a Tuesday, simply because it says in the Torah on the third creative day, that God saw that it was "good"- mentioned 2 times on that day (Genesis 1:10 and Genesis 1:12). Thus, because of the twice mentioned "good," on that third creative day, Tuesdays are great for marriage.

A wife was considered "good" also, and the Hebrew wording of Genesis 2:18: eh-eseh lo ayzer k’negdo, "I will make him a helper against him" (K.J. Version= help meet for him), is explained in Rashi’s Commentary on Genesis 2:18: man’s mate is either his helper, if he is fortunate, or against him, if he is not (Minchas Yehuda; Sifsei Chachamim).

In reference to the creation of woman, the statement "I will make," is in direct contrast to the creation of man, which wrote "let us make" (in our likeness and image). The plural sense of meaning as alluded to by the sages as meaning that man, woman, and God’s procreative ability vested in human kind is the "us." Genesis 5:3 seems to bear it out, inasmuch as it is written there that Adam begat a son in his own likeness after his image; and called his name Seth.

Jesus never married a wife or begat literal sons and daughters. But the Christian Bible identifies those who come to God by him, as sons of God (John 1:12-13, Hebrews 2:10, 1John 3:1-2).

Jesus...Jewish education/trade

Jesus at 20 years...seeking a livelihood (Avot 5:24)

Avot 5:24 had written, "at twenty years for seeking a livelihood." Did Jesus become involved in seeking a livelihood at 20 years of age? That question cannot be answered with certainty from New Testament sources. But we do know the words of the people in Mark 6:3, who were amazed at his mighty works and teachings; "Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? And are not his sisters here with us?"

The King James version and its Greek manuscript copies, accurately name 4 brothers and mentions at least 2 unnamed "sisters" of Jesus. In spite of some contention that the verse does not actually refer to literal sisters but may mean cousins. Other scholars have even suggested that Joseph had children of his own by a previous marriage before Mary.

But gospel evidence indicates that Joseph and Mary had other children after Jesus was born. When Mark 6:3 is contrasted or compared to Mark 3:33-35, when the teaching Jesus, whose mother and brothers are standing without the crowd and calling to Jesus, become the basis of an example about the family of God.

Jesus said: Who is my mother, or my brethren? He then looks upon the crowd and says about his listeners: Behold my mother and my brethren. Whosoever shall do the will of God, the same is my brother, and my sister and mother. Such analogy would not have worked if it were not his immediate family who were calling to him while he taught the crowd.

But our real point of focus is that Jesus was called "the carpenter," at about the age of 30 years. That statement combined with the wording of Avot 5:24, possibly indicate that Jesus had been learning and practicing the trade of a carpenter for about 10 years. His reputation among the people was "the carpenter." Learning a trade doesn’t involve only one year experience in learning.

He entered into his full strength at thirty years of age when he began to preach and teach. At the same age, the Levites in the Temple began serving according to Numbers 4:3, 4:23, 4:30, and Numbers 4:35.

One of several things that Jewish fathers were to teach their sons was a trade or occupation. Can we assume that Joseph, Jesus’ adoptive father was also a carpenter? The source answer is yes. Matthew 13: 55, says that Joseph was a carpenter. The populace also assumed that Jesus was his son.

The Greek term tekton (tekton), may also mean another skilled trade. The Lidell and Scott Intermediate Greek English Lexicon lists a secondary meaning for TEKTON : generally any craftsman or workman. That information also agrees with the W.E. Vines Expository Dictionary of Biblical words: any craftsman; but especially a worker in wood.

Yes, Jesus was a skilled tradesman, just like his adoptive father, Joseph. The Talmud emphasizes a father is to circumcise his son, teach him Torah, take a wife for him, and teach him a trade.

Jesus...Jewish child and youth

Jesus ...Jewish child and youth

People have wondered why so little is written in the Gospels about Jesus during the years between his infancy, the age of twelve, and until thirty. But our information sources are few, and it is not the practice of the Christian Church to place much emphasis on non-canonized religious writings as a rule or basis for faith. The usual practice is "sola scriptura" (scripture alone).

But that does not mean that we may not go to Jewish sources for some information to shed light on ancient traditions, and practices still observed today after many many centuries. After all, Judaism is the cradle in which Christianity was born.

Jewish ideas about the upbringing of children are expressed not only in the Hebrew Bible, but in other written sources. Pirkei Avot (sayings of the fathers), is a written work containing the wisdom of the great Rabbis whose scholarship and humanity shaped the development of Judaism.

It is recorded in Avot V, 24 : "At five years the age is reached for study of the Scripture, at ten for the study of the Mishnah, at thirteen for the fulfillment of the commandments, at fifteen for the study of the Talmud, at eighteen for marriage, at twenty for seeking a livelihood, at thirty for entering into ones full strength"...

Did the parents of Jesus follow that pattern? Think of it. A five year old Jewish boy busy learning verses from the Hebrew Bible (Old Testament). The command of Deuteronomy 6:7, says: You shall teach them diligently unto your children and talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.

Yosef and Miriam (Joseph and Mary) surely spent much time with Jesus repeating and talking scripture. Some sources assert that the first biblical verse taught by a father to his son is found in Deuteronomy 6:4; Hear O Israel: the Lord our God is one Lord. Today, a child would say these words: "Shma Yisrael, Hashem Elohenu Hashem echad." Its called the "shma" because of the first Hebrew word.

The "shma" is comparable to a confession of faith. and focuses on the revelation to Israel that there is only one God (Elohim echad). It is generally recited twice a day, once in the morning and once in the evening. Imagine Jesus reciting this verse twice a day. For my own personal satisfaction, I have learned this verse in Hebrew by memory, and recite it, even though I’m a gentile. It’s really a powerful verse.

Prior to his teenage years, when he was 12 years old, the Gospel of Luke in 2:42-52, mentions that Jesus was subject unto his parents, even when they were grieved because of him and had scolded him. Such reverent behavior by a 12 year old boy is commendable and reflects discipline and ethics in action. But it didn’t just happen, it was behavior by choice and not by chance. It was surely because of Torah influence and parental example.

Other New Testament examples exist which show the influence of childhood upbringing.
In 2Timothy 3:14-15, we read about some religious training of a Jewish child named Timothy.
In spite of the fact that Timothy’s father was non Jewish (Greek), and his mother a Jewess (see Acts 16:1), Timothy evidently was a child well taught in the holy Hebrew Scriptures, and Paul the author of the epistle (letter), bearing Timothy’s name admits to Timothy’s knowledge of those scriptures.

In 2Timothy 1:5, Paul calls to remembrance the unfeigned faith indwelling Timothy, and his grandmother Lois, and mother Eunice. Details are lacking about these two women, but our source indicates that their knowledge of the Jewish scriptures passed along to Timothy, produced "faith," rather than a legalist attitude. Some Christian folks seem to think that any scriptures in the law section of the bible are no longer valid, and produce no true faith. Wasn’t it a Hebrew prophet named Habakkuk who said; the just shall live by his faith?

Acts 16:3, shows that Paul knew some value of keeping the law. He took the youthful convert named Timothy and had him circumcised, making it possible for the young man to travel among Jews with Paul in the ministry. This lessened the possibility of Jewish animosity, since they knew Timothy’s father was a Greek (non Jew). Perhaps that’s why Paul called Timothy "my own son (child) in the faith" (1Timothy 1:2). Timothy’s Greek father had failed to plan Timothy’s brit milah (circumcision), which in tradition was a father’s duty. Paul assumed fatherly responsibility.

This knowledge about Timothy, as found in the New Testament sources, sheds light on the actions of Jewish mothers, and indicates how they impressed upon their sons (and daughters), about the faith of their forefathers. The only bible read during the early years of the life of Timothy’s mother and grandmother was the Hebrew Bible or Septuagint, since the New testament scriptures were not even written in those early days of their lives. They passed it along to Timothy. Now, we truly understand what Paul meant when he said "scriptures." We Christians often call it the Old Testament.

Such sources coupled with traditions that never seem to change over huge periods of time, reveal how Jesus may have lived and learned as a youth. Comparative analysis sometimes helps us grasp the likelihood of example among contemporaries.

The Hebrew Bible (O.T.), records teachings that covers every aspect of Jewish life. Human relations, ethics, morality, governmental responsibilities, and any other matter of importance. Apostle Peter wrote of Jesus saying : who did no sin, neither was guile found in his mouth" (1Peter 2:22). Sin is transgression of the law; and Peter said that Jesus did not sin.

What did youthful Jesus look like between twelve and thirty? Was he clean shaven? Leviticus 19:27 gives details regarding the Jewish male. Ultra Orthodox communities have a tradition about Jewish boys until the age of three. They are not given the first haircut until three years old. Some time later they are introduced to the scripture in Leviticus 19:27, which says: Ye shall not round the corners of your head, neither shalt thou mar the corners of thy beard. This is explained as not "cutting the side burns" (peyot).

Now you know why Jesus and Orthodox Jews had those long dangling side burns along with their beards. Yes, imagine Jesus at thirty years with long dangling uncut side burns. Its never difficult when you know this, to distinguish whether a Jewish male is Orthodox, Conservative, or Reform.

more to come...

Jesus/Judaism/... the "kingdom"

Blog #7, Jesus/Judaism/ and the kingdom

I recently mentioned various Greek Testament verses, in which both Jesus and John the Baptist were called "rabbi," along with others in the narrative. Serious students can examine the Greek/English verses of Matthew 23:7, 23:8, John 1:38, John 1:49, John 3:2, and John 6:25 for confirmation of that manuscript based assertion.

I had also referenced 9 gospel verses in which the English translation term "master," was supplied for the Greek manuscript embedded "rabbi." Those verse locations were Matthew 26:25, 26:49, Mark 9:5, Mark 11:21, Mark 14:45 (2), John 4:31, John 9:2, and John 11:8.

It seems that one of Jesus’ favorite topics was the Kingdom of Heaven/God. There may be close to one hundred references to the Kingdom of God/Heaven in the four gospels alone. It was the subject of many of Jesus’ parables.

The concept of "kingdom" was quite Jewish, and usually related to Israel’s place in this world and Gods rule over that people and their leader. The Hebrew term for kingdom of God is "malchut haElohim," and the Hebrew for kingdom of Heaven is "malchut hashamayim."

Since devout Jews have an aversion for making the Divine name common or profaning it, they developed a system of using an "evasive synonym" for the word G-D. Thus the term "heaven" substitutes for the word "God." By using the term kingdom of heaven instead of kingdom of God, they avoid the vanity alluded to in Exodus 20:7, you shall not take the name of the Lord your God in vain.

Thus, in spite of our English interpretations and scholarly assertions, the kingdom of God and the Kingdom of heaven are the same thing in Hebraic thought. And, best I have learned, there were no cuss words in biblical Hebrew; so taking Gods name in vain didn't involve cussing. Although Christians are taught better than using foul language.


After the resurrection, and before the Holy Spirit outpouring, the followers of Jesus were concerned about the "time" of restoring the kingdom to Israel in Acts 1:6. They asked then about that aspect of the kingdom, but Jesus was more concerned about the spreading of his message of reconciliation to the ends of the earth. Before the kingdom can come to earth or to Israel, its message must bring repentance and the rule of God to the hearts of mankind.

In Jewish thinking, one takes upon himself the yoke of the kingdom of heaven, when becoming bar mitzvah; a son of the commandment. It involves the commitment to practice and observe the teachings of God, as delivered to Moses and the prophets. A young man or woman becomes of age, and accepts the Jewish responsibility of maturity, and the yoke of God’s teaching. In that way, God becomes the king over ones life. The concept is both literal and spiritual.


Regarding the spiritual significance of the Kingdom of God in Luke 17:20, Jesus told some Pharisees that the Kingdom of God comes not with observation, but dwells within you. Yet in that same narrative section, he links a Son of Man to a coming day of judgment, and a future kingdom being ruled by the Son of Man. In that, we see a two fold aspect regarding kingship and kingdom.

Various Psalms allude to and mention God as Israel and the worlds King, and many prayers in Hebrew liturgy relate that God is King of the universe (melech ha olam).

Some Psalm verses showing God’s "rule" are found in Psalm 10:16, 24:8-10, 47:2, 47:7, 89:18, and Psalm 95:3.

Thus, "kingdom" for Jesus, had a past, present, and future connotation. He had explained that his followers should pray to the Father; "Thy kingdom come, thy will be done." Among Jews, the kingdom of God held promise of future rule in the world to come (olam haba), but the greater concern was for "this world" (olam hazeh), since it is here where we can make a real difference for the future.


In Tanakh prophecies, the reign of the messiah would be linked to a David/Solomon type rule under God, as shown in the prophecies of Daniel 7:13-14, where one like a Son of Man was given dominion, kingdom, and rule over all people, nations, and tongues. His kingship was said to be everlasting. God would anoint His king on the holy hill of Tzion (Psalm 2:6), and give him the heathen and the earth itself for a possession (Psalm 2:8).

During the days of Samuel the prophet, and Solomon the king of Israel, the concept of Israel with a Divinely appointed and anointed king was to be established "for ever" (1Samuel 13:13-14). But Israel’s first choice of king was Saul and became flawed. Although he was anointed with holy oil to rule, his failure to perform the specific will of God in the matter of the Amalekites as prophesied by Moses in Deuteronomy 25:17-19, cost him the kingdom.

God took the kingdom from Saul, and as if to emphasize Saul’s rejection, He chose David instead, who became the only man in biblical history or otherwise to be anointed with literal holy oil 3 times.


According to 2Samuel 7:14-15, Gods mercy departed form the house of Saul, and kingship was established upon the house of David, who is called Gods "firstborn". Firstly, because he was a man after Gods own heart, and secondly because David was named as God’s "servant" (avdi) in Psalm 89:20. When the Hebrew Bible names a person "avdi" (My servant), it shows great honor
and deep insight into that persons character, since God speaks of that person in those endearing terms.

A covenant existed with David and the Lord, and promised to establish his sons after him in the throne and rule of God, so long as they kept the conditions. Righteous kings were the hope of Israel’s continual rule. This is noted in the reigns of Solomon and Hezekiah. One rabbinic opinion actually states that Hezekiah was the messiah.

Jesus was never anointed during his life with literal holy oil to be either prophet or king. But his authority was given by Divine decree. Its written in Luke 1:32, that the angel Gabriel said to Miriam, his mother: He shall be called the son of the highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."


It seems quite obvious to Christian Bible readers that Jesus identified himself often with the Son of Man in Daniel 7:13-14. The most supernatural human ruler in the bible. The Aramaic-Hebrew term "bar enosh" son of man), appears only once in the entire bible (not to be confused with ben Adam), and seems to fit Jesus after he returns to earth in the clouds of heaven as world ruler.

When the Son of man returns from heaven after having been given authority and power by the heavenly Father, he will be as the thrice anointed king of Israel: anointed as a shepherd to lead the flock, anointed as a king to rule the people, and thirdly, anointed to unite all Gods people. Thats exactly what David's third anointing accomplished-united a divided Israel.