06.04.2019

Individual work with the Philosopher, 2019

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15.11.2018

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02.07.2018

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30.09.2017

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The entire New Testament was written by Jews. Ten "Jewish Facts" You Need to Know About the New Testament

Translation from English

When I first believed in Yeshua (Jesus), I believed that I was no longer a Jew, and that believing in this Jewish man had nothing to do with being Jewish. Then I started reading the New Testament and was shocked that it was a Jewish book and that it told a Jewish story about the Jews in Israel.

Check out these 10 facts:

1. Jesus' real name is Yeshua.

This name comes from the Hebrew word "Yeshu-a", meaning "salvation". When the angel visited Joseph, he told him to name his son Yeshua because he would become “Yeshu-ah” to His people! (Matthew 1:21) This powerful prophetic meaning of the name is lost in its Greek or English versions.

2. Yeshua's mother's name was not Mary, or even Mary.

She was not a Catholic! Miriam is the same name as the name of Moses' sister. It's a Hebrew name and it was her name. She was an Israeli who lived long before the Vatican.

3. John was not the Baptist (in the original English article - Baptist).

With much respect to my Baptist friends, John was the last and greatest of the Hebrew prophets, like Jeremiah, Isaiah, and Ezekiel. He prophesied about the coming of the Jewish Messiah. He was also an Israelite calling the Jewish people to prepare to receive the Lamb of God.

4. Baptism was not unique to the New Testament.

The Jews, believe it or not, used water immersion centuries before John began immersing his Jewish followers. One of the reasons they didn't resist it was because it was part of their culture. Not far from the Temple, archaeologists found about 50 immersion tanks (mikvot), intended for those who came to ritually purify themselves before making a sacrifice in the Temple.

5. Peter was not the first Pope! Peter, a Jew, was only the leader of the first Jewish believers for a few years.

He handed over the reins to Jacob (we'll get to him in a minute), Yeshua's brother, and began to travel sharing the good news of salvation through Yeshua. There is no evidence that Peter was a bishop in Rome or that he passed on the episcopal mantle to anyone else. He was a simple Jewish fisherman who became one of the greatest proclaimers of Yeshua's words about Salvation. He never stopped living the Jewish way, and he certainly never considered himself a Catholic. Oh yes, by the way, the Bible clearly says that Peter had a mother-in-law, which means he also had a wife, and it’s strange then that Catholic priests (not excluding the Pope) are forbidden to marry.

6. James (meaning Jacob in the original English article and English translations of the Bible) is not the name of the one who wrote the book of James

and who led the first Jewish believers, as recorded in Acts 15. James is a great name for a butler, chauffeur, or even a king... but not for a first-century Jew. His name was Jacob! In Latin, the names James and James are very similar, and due to a linguistic confusion, James became James in the English translation of the New Testament.

7. Yeshua died on Passover, was resurrected on the Feast of Firstfruits (Yom HaBikkurim) and the Holy Spirit was poured out on Jerusalem on the day of Pentecost (Shavuot).

These are the three most significant days in history, and the Lord made sure that they fell on the most significant days for the Jews of that very spring of 30 AD. Well, it's as if God said, "Hey, don't forget that this all started with the Jews in Jerusalem!" It’s sad that the Church has forgotten...

8. Paul never changed his name.

The Bible briefly mentions that Saul is the same as Paul (Acts 13:9). Like most Jews, he had a name that was used by the people in the area where he lived (the Roman Empire), and a Jewish name. The idea that he got rid of his Hebrew name is at least unbiblical, and simply ignorant. When I was born, I also received the English name Ron, and the Hebrew name Chaim.

9. The entire New Testament was written by Jews.

There is some disagreement as to whether Luke was a Jew (and I am familiar with strong arguments on both sides), but all the other authors were certainly Jews.

10. Communion was instituted at the Passover Seder.

Yeshua took the Afikoman, a special piece of matzah (unleavened bread) used during the Passover Seder, and raised the third cup of the four over which blessings are read during the Passover meal, the Cup of Atonement, and asked that His Jewish disciples continue this Jewish tradition.

11. BONUS: All of Yeshua's original followers were Jews.

When the Gentiles began to come to faith in Him, there were many who believed that non-Jews who wanted to believe in a Jewish Messiah would first need to convert to Judaism. Eventually (Acts 15) it was decided that this was not necessary. But it never occurred to the Jewish followers of Yeshua that they would cease to be Jews!

Question: How many Christians do you think know this information? What about the Jews?

Current page: 1 (book has 37 pages in total)

back cover

A translation of the New Testament that reflects its Jewish essence,

completed

David Stern.

“For out of Zion will come the Torah, and the Word of Adonai out of Jerusalem.”
– Yeshayahu 2:3

JEWISH NEW TESTAMENT PUBLICATIONS

78 Manahat, 96901 Jerusalem, Israel

Post Office Box 1313, Clarksville, Maryland 21029, USA

Printed from the original in English.

English original ISBN: 965-359-003-0

Rights belong to D. Stern and are protected by law.

Prepared the book for publication

PUBLISHING GROUP "SHAMASH"

Translation from English:

Andrey Dolbin

Victoria Dolbina

First edition.

Cover: Mickey Klugman

Printed in Finland

ברוך אתה יהוה אלהינו מלך העולם נותן האמת־אמת

ובשורת־ישועה לעמו ישראל ולכל העמים על־ידי בנו

ישוע המשיח אדוננו

Blessed are You, Adonai, our God, Ruler of the universe, who gives the Torah of truth and the Good News of salvation to His people Israel and to all nations through His son, Messiah Yeshua our Lord.

Introduction

Matityahu

Activity

Romans

1 Corinthians

2 Corinthians

Ephesians

Philippians

Colossians

1 Thessalonians

2 Thessalonians

1 Timothy

2 Timothy

Philemon

1 Yohanana

2 Yohanana

3 Yohanana

Revelation

extra

Introduction

I. Why the Jewish New Testament?

II. Bible

III. New Testament

IV. How the Jewish New Testament Reflects the Jewish Essence of the New Testament

V. Translation Problems

VI. Rationale for Some Translation Options

VII. Prophecies of the Tanakh Fulfilled by the Messiah Yeshua (table in printed edition)

VIII. How to Use the Hebrew New Testament

I. WHY A JEWISH NEW TESTAMENT?

introduction content

How is this New Testament different from all the others? Because the Jewish New Testament reflects its original and essential Jewish essence. Almost all other translations of the New Testament—and there are literally hundreds of them—present its message in a pagan-Christian linguistic, cultural, and theological package.

What's wrong with that? Nothing! After all, although the Gospel has Jewish roots, it is intended not only for Jews, but also for Gentiles. The New Testament itself is clear about this, 2 so it is entirely acceptable for its message to be conveyed to non-Jews in a way that carries with it a minimum of foreign cultural baggage. This approach was very successful: millions of pagans believed in the God of Avraham, Yitzchak and Yaakov and in the Jewish Messiah, Yeshua 4 .

1-Exceptions: The Book of Life (Nashville: Thomas Nelson, 1982) and The Living Bible: Messianic Edition, Wheaton, Illinois: Tyndale House, 1984 by Messianic Jews Sid Roth and David Bronstein Jr. are adaptations of existing English translations. The Original New Testament (San Francisco: Harper & Row, 1985) is a revised and revised edition of Hugh Sconfield's earlier translation, The Authentic New Testament (1955); Sconfield accepted Yeshua as his Messiah in his youth, but later fell away from the faith. It is planned to publish a translation by the Messianic Jew G.W. Cashier.

2-Romans 1:16, 3:29-30, 10:12.

3-See 1 Corinthians 9:19-23.

4-Names of Abraham, Isaac, Jacob and Jesus in Hebrew. Brief definitions of the Semitic names and terms used in the introduction are provided at the bottom of each right-hand page. For more details, see Glossary of names and concepts(in printed edition) , as well as section VIII.

The New Testament is a Jewish book. However, the time has come to restore the Jewish essence of the New Testament. After all, the New Testament, in fact, is a Jewish book, written by Jews, mainly about Jews and addressed to both Jews and Gentiles. There is, of course, nothing wrong with adapting a Jewish book and thus facilitating its acceptance by the Gentiles, but not at the cost of abandoning its inherent Jewish content, which the Hebrew New Testament testifies to by its very title, which includes (like the title " Jews for Jesus") are two ideas that, in one's opinion, are completely incompatible and should be separated.

But such division is unacceptable. After all, the central figure of the New Testament is the Messiah Yeshua, and he was a Jew, born into a Jewish family in Beit Lehem, grew up among Jews in Nazareth, served the Jews of Galil, died and was resurrected in the capital of Judea, Yerushalayim - all this in Eretz Israel, the Land which God gave to the Jewish people. Moreover, Yeshua continues to be a Jew, because he is alive now, and nowhere does Scripture directly say or even hint that he has ceased to be one. Twelve of his closest followers were also Jews. For a certain time, all of his talmidim, of which there were “tens of thousands” in Yerushalayim alone, were Jews. The New Testament was written by Jews (Luke, in all likelihood, was a proselyte, i.e. a pagan convert to Judaism); and his message is addressed "chiefly to the Jews, and also to the Gentiles." It was the Jews who brought the Gospel to the Gentiles, not the other way around. Saul, sent to the Gentiles, continued to keep the law throughout his life, as is evident from the book of Acts. In fact, the main point of contention in the early Messianic community ["church"] was not whether a Jew could believe in Yeshua, but whether a Gentile could become a Christian without converting to Judaism. The Messiah's substitutionary sacrifice is based on the Jewish sacrificial system. The Lord's Supper is on the Jewish holiday of Passover. Immersion [baptism] is a Jewish rite. Yeshua said: "Salvation is from the Jews." The New Treaty [alliance, covenant] was promised by the Jewish prophet Jeremiah. The very concept of the Messiah is exclusively Jewish. The entire New Testament, in fact, complements to perfection the Tanakh, the Jewish Scriptures given by God to the Jewish people; therefore, imagining the New Testament without the Old is as impossible as the second floor of a building without the first, and the Old Testament without the New is like a house without a roof.

Moreover, much of what is written in the New Testament cannot be understood without reference to the Jewish context. Let's give an example, just one of many. Yeshua says in the Sermon on the Mount, literally: “If your eye is evil, your whole body will be in darkness.” What is an evil eye? Someone not familiar with the Jewish context might assume that Yeshua is talking about witchcraft. However, in Hebrew, "have ayin tova," "an evil eye," means "to be stingy," while "have ayin tova," "a good eye," means "to be generous, generous." Yeshua simply encourages us to be generous, not stingy. The correctness of this interpretation is confirmed by the neighboring verses: “Where your wealth is, there will your heart be also... You cannot be slaves to both God and money.”

But the best proof of the Jewish essence of the New Testament, as well as the most convincing argument in favor of its truth, are the numerous prophecies of the Tanakh (and they are many centuries older than the events described in the New Testament), which were fulfilled in the person of Yeshua of Nazareth. The likelihood that any one person could, by pure chance, meet the requirements of dozens of prophecies is infinitesimal. Not a single contender for the title of Messiah, such as Shimon Bar Kochba or Shabtai Zvi, fulfilled even a small part of these prophecies. As for Yeshua, he fulfilled every one of those prophecies that were intended to be fulfilled at his first coming. Below, in section VII, is a list of fifty-two such prophecies. The rest he will accomplish when he returns in glory.

Thus, the purpose of the Hebrew New Testament is to help people begin to understand the New Testament as a Jewish book.

But there are also additional areas in which the Jewish New Testament can help bring about tikun ha'olam ["repairing the world"]: Christian anti-Semitism, Jewish rejection of the gospel, division between the church and the Jewish people.

Christian anti-Semitism. First of all, it must be noted that the vicious circle of Christian anti-Semitism imbues its roots with the provisions of the New Testament. Moreover, the New Testament itself does not contain anything anti-Semitic; However, from the earliest days of the Church, anti-Semitism has used the New Testament to justify its existence and has permeated Christian theology. Translators of the New Testament, while not being anti-Semitic themselves, absorb such theology and produce anti-Jewish translations. People who read such translations take positions that are anti-Jewish and alien to Judaism. Some of them become theologians who further develop and refine the anti-Semitic character of Christian theology (while they may be unaware of the “built-in” anti-Semitism); while others begin to actively persecute the Jews, thinking that by doing this they are serving God. This vicious circle needs to be broken. The Jewish New Testament attempts to do this by eliminating centuries of anti-Semitic theological prejudice and emphasizing Jewish content.

Rejection of the Gospel by Jews. Further, despite the fact that there are approximately one hundred thousand Messianic Jews in English-speaking countries, there is no doubt that the overwhelming majority of the Jewish people do not recognize Yeshua as the Messiah. And although there are many reasons for this, including the persecution of Jews by Christians, and a secular worldview in which there is almost no place for God and the Messiah, and a reluctance to turn away from sins, the main reason lies in the fact that the Gospel, according to Jews, is not has nothing to do with them. This understanding is facilitated in part by the way Christianity presents itself, as well as by the alienation imposed by most translations of the New Testament. Due to the pagan-Christian cultural attributes used and the anti-Jewish theology underlying these translations, many Jews consider the New Testament to be a pagan book about a pagan god. The Jesus they portray has almost nothing to do with the life of a Jew. It is very difficult for a Jew to feel that Messiah Yeshua is who he really is, namely, the friend of every Jew. Although the Jewish New Testament cannot remove all obstacles to a Jew's faith in the Messiah, it does remove some linguistic, cultural, and theological barriers. A Jew who reads the Jewish New Testament can realize that Yeshua is the Messiah promised in the Tanakh to the Jewish people; he can see that the New Testament is addressed to the Jews as much as to the Gentiles; he will be faced with the message of the entire Bible, consisting of two testaments, a message that is true, necessary and worthy of acceptance; a message that is the key to his own salvation and the salvation of the entire Jewish people.

The division between the Messianic community and the Jewish people. The centuries-long rejection of Yeshua by Jews and the rejection of Jews by Christians has led to the current situation where it has become generally accepted that Christianity is Christianity and Judaism is Judaism, and “the two will never meet.” Moreover, many Jews and Christians are quite satisfied with this state of affairs. But it was not God's will that there should be two separate people of God. Gentile Christians who recognize that they have joined Israel and not replaced it, and Messianic Jews who fully identify with both the Jewish people and the Jewish Messiah, Yeshua, must work together to heal the greatest wound in the history of the world, namely a schism that occurred between the Church and the Jewish people. The Jewish New Testament also plays a part in this great task of bringing them together, leaving the Jews with their own individuality within the Messianic Community, in which Jews and Gentiles will honor God and His Messiah according to the Tanakh and the New Testament. .

II. BIBLE

introduction content

The central message of the Bible. When speaking about God, about His people Israel, and about Yeshua the Messiah, the Bible consistently emphasizes the idea that man needs salvation, and that God provides this salvation for him. The purpose of life and the meaning of all history is that God will free humanity from the suffering caused by sin and restore the conditions under which individuals and entire nations can have a right relationship with Him. Moral life and happiness are inextricably linked with salvation.

Tanakh. According to the Tanaxyis [Old Testament], God created man in His image so that he could have personal fellowship with Him in love and obedience. But man rebelled and chose his own path instead of God's path, and is still doing so. This rebellion is called sin, and the punishment for sin is death, which is not just the cessation of existence, but eternal separation from God. However, God, who is as merciful as he is just, wants to save man from what he deserves. For this purpose, He chose one man, Abraham, and through him he made a people, the Jews, giving them a special mission - “to be a blessing” and “a light to the nations.” Through Moshe He gave them the Torah containing His standards of righteousness. Through judges, kings and prophets He encouraged them, disciplined them and promised that final salvation would come to them and to the rest of the nations through the "anointed one" (Hebrew "mashiach", Russian "messiah", meaning the same as the Greek Christ, Russian "Christ").

New Testament and Yeshua. Continuing this chronicle, the New Testament asserts that the Messiah of Israel prophesied in the Tanakh is Yeshua, a real historical figure, that he was born, lived and died like the others. However, unlike others, he died not simply because his life had come to an end, but for the purpose of redeeming us from our sins. Also unlike the others, he rose from the dead, is alive now and is "at the right hand of God" and will come a second time to bring peace to the earth and take over as King of Israel. To explain why only he could become the final sacrifice for sins, the New Testament calls him the Son of Man and the Son of God. The first of these names is taken from the Tanakh and its meaning is that Yeshua is a man in full, a perfect man, sinless, “a lamb without blemish.” Since he did not have to give his life for his own sins, he could become "God's Lamb... taking away the sin of the world." The second name, which the Tanakh only hints at, means that “in him, bodily, dwells the fullness of all that is characteristic of God”; so that he is uniquely able to express the love of God towards humanity.

Messianic Community. The New Testament also describes the events of Yeshua's early followers, both Jews and Gentiles, and explains how the resulting Messianic Community, or "Church," fits into the Jewish people. Unlike mainstream Christian theology, the New Testament does not suggest that the Messianic Community replaces the Jews as God's people. Nor does he say that the Messianic Community stands apart from the Jews as the second eternal people of God with a special destiny and special promises. This relationship is more complex: the Gentiles are grafted like “wild olive branches” into the Jewish “cultivated olive tree,” some of the natural branches of which “fell away,” but one day “will be grafted back into their olive tree,” so that ultimately “all Israel will be saved.” It is on this basis that unity will be restored between the Messianic Community and the Jewish people.

Breadth of vision. The biblical concept of salvation relates to both the individual and society as a whole, so the Tanakh and the New Testament deal with a wide range of human activities: family life, class struggles, social problems, trade, agriculture, the environment, national self-determination, government, justice, interpersonal relationships, worship, prayer, physical and emotional health, and inner spiritual life. The Bible says that if we respond correctly to God's calls, it will bring salvation to all areas of our lives: individual, social, community, national and universal.

Two Testaments, one Bible. The two parts of the Bible, the Tanakh and the New Testament, address the same issues, yet they complement each other. The story that began with the creation of heaven and earth and the sinless paradise of Eden in the first two chapters of the Old Testament ends with the sinless paradise of the “new heavens and new earth” described in the last two chapters of the New Testament. The New Testament continues the history of salvation, originating in the Tanakh and based on the covenants with Noah, Avraham, Moshe and David, and represents the “new covenant” that God promised to make “with the house of Israel and the house of Yehudah.” He also shows that Yeshua is the perfect embodiment of the royal, prophetic, priestly authority and sacrificial system described in the Tanakh, and is himself the content and essence of the Torah. Thus, the New Testament in isolation from the Old is heretical, and the Old Testament without the New is incomplete. The two testaments make one Bible.

Testaments and treaties, New and Old. The word "covenant" reflects the conflict that exists between the Hebrew in which the Tanakh is written and the Greek of the New Testament. The Hebrew word brit means "contract, agreement." The Greek equivalent of the word "contract", or "brit", is "diatheke". But "diatheke" can also mean "testament." The Hebrew phrase "brit hadasha" means "new agreement." But the collection of texts translated here, called the Brit Hadasha in Hebrew, is known in Russian as the New Testament, due to the influence of the Greek diateke, although Jeremiah prophesied a new fundamental agreement between God and the Jewish people, not a testament: a new covenant, not covenant.

Moreover, if there is a “new” treaty, then there must also be an “old” one, which in this case is the Mosaic Treaty concluded by God with the Jewish people on Mount Sinai. In the New Testament, this idea is clearly expressed in Messianic Jews [Hebrews] 8:6-13, where, according to the context, "old" does not mean "bad" but "former." Since the Tanakh, in which the Mosaic Treaty occupies a central place, dates back to 1500 - 300 BC. BC. , it is called the Old (Old) Testament so that these writings can be distinguished from the writings of the first century AD that made up the New Testament.

III. NEW TESTAMENT

introduction content

Gospels. The first four books, known as the Gospels, present four views of the life of Yeshua and the meaning of “salvation history” (i.e., the account of God intervening in history to save mankind). The first and fourth Gospels are believed to have been written by two of Yeshua's twelve talmidim: Matityahu and Yochanan. The second is attributed to Mark, who was a companion of another of Yeshua's talmidim, Kefa. The author of the third Gospel was Luke, Saul's companion.

The Greek word "gospel" means "good news." Therefore, it is important to note that there is only one Gospel, not four, namely the Good News of who Yeshua is and what he has done. However, each of the four Gospels presents this Good News in its own way, just as four honest witnesses to the same incident will tell their own version of what happened. In general terms, it can be said that Matityahu had a Jewish reader in mind, while Luke appears to be writing for a Gentile audience. The book of Mark is very fast-paced and contains many details that emphasize the human nature of the Messiah. Yochanan consistently draws the reader's attention to Yeshua's heavenly origins, clearly showing that he is not only the Son of Man, but also the Son of God.

The first three Gospels are known as synoptic Gospels (the word "synoptic" means "same point of view") because two or three of them describe the same events, often in similar and even identical words. Often scholars, trying to explain the differences and similarities in the Synoptic Gospels, have stated that one of the authors copied from another, or have proposed an even more complex version, according to which two of the authors, or all three, had direct or indirect access to the same oral and written sources.

Acts. Luke is also the author of the book "Acts (Activities) of the Messengers", which could also be called "Luke, part II" (see the opening verses of Luke and Acts). This book, starring the messengers [apostles] Yeshua, Kepha and Shaul, tells the history of the early Messianic Community, beginning around 30 AD. and until 65 A.D., first in Yerushalayim, where the New Testament faith was entirely an internal affair of the Jews, and then, as the Gospel spread to “Yehuda, Shomron, and even to the ends of the earth,” in Rome , which was the pagan opposite of Yerushalayim. The main purpose of the book of Acts is to prove that non-Jews can become messianic believers without converting to Judaism. (It is quite ironic that most people today need to prove the opposite with the book of Acts, namely that Jews can become messianic believers without "converting" to Christianity, which began to be seen as a completely different religion.)

Letters from Shaul. The rest of the New Testament, with the exception of the last book, consists of letters. The first thirteen were written by Shaul, "the messenger to the Gentiles." Five of them are addressed to the messianic communities that he founded in Greece - in Corinth (2 letters), Philippi and Thessalonica (modern Thessaloniki, 2); two - to the communities he founded on the territory of modern Turkey, in Galatians and Ephesus; and two more to communities created by other people, in Colossae (near Ephesus) and Rome. These messages address issues of conduct and faith that have arisen in several congregations. Three of the remaining four letters, known as pastoral letters, are addressed to his “trainee students” Timothy (2) and Titus; and one to a friend named Philemon, with a request to be accepted as a free man and as the brother of a runaway slave.

General letters. What follows is “Letter to the Messianic Jewish Community” (“To the Jews”). Although it is sometimes attributed to Sha'ul, Apollos, and Aquila, the authorship is not certain. Addressed to readers who are Messianic Jews, it establishes a connection between the new system brought by Yeshua and the themes of the Tanakh. Then there is a letter from Yaakov, Yeshua's brother and leader of the Messianic community of Yerushalayim; two letters from Kefa; three letters belonging to Yochanan; and one letter from Yehuda, another of Yeshua's brothers. Together, all these letters are called general (or conciliar). They address issues of faith and practical behavior.

Revelation. The last book of the New Testament, The Revelation of the Messiah Yeshua to Yochanan, contains descriptions of the visions that the resurrected and glorified Messiah showed the messenger Yochanan (or, according to some, another Yochanan). This book is also known as the Apocalypse because it depicts "apocalyptic" events, that is, God's intervention in history and the end-time disasters associated with the final judgment of humanity. More than five hundred quotations and references to the Tanakh are contained in the book of Revelation, more than in any other book of the New Testament, and the visions described here are reminiscent of the visions of Isaiah, Ezekiel, Zechariah and Daniel. Some believe that this book speaks of the future; others believe that it describes a historical era that began two thousand years ago; still others think that we are talking mainly about the events of the first century AD. The figurative language of the book of Revelation allows for the use of so many different approaches in interpreting the text, as well as a combination of several of them.

The language of the New Testament. While the Tanakh was written primarily in Hebrew (certain passages from Ezra and Daniel in the related Semitic language, Aramaic), most of the ancient manuscripts of the New Testament exist in Greek, not the classical language of Homer or Plato, but Koine ["simple, common" "], which was the first century lingua franca [everyday language] throughout the Eastern Mediterranean and the Middle East.

However, some scholars, although not the majority, believe that a number of passages of the New Testament were written in Hebrew or Aramaic or drew information from these languages; This seems to be the case with all four Gospels, the book of Acts, the book of Revelation, and several general letters. Moreover, Shaul, whose letters were composed in Greek, clearly used Jewish and Jewish forms of thought close to him. Indeed, as shown above, some phrases used in the New Testament manuscripts do not make any sense unless one considers the Hebrew expressions underlying the Greek text.

Dating. The earliest books of the New Testament, such as Shaul's letters to the Galatians, Thessalonians and Corinthians, and probably the letter of Jacob, were written around 50 AD, approximately twenty years after Yeshua's death and resurrection. The other letters of Sha'ul date from the 50s and 60s, the Gospels and the book of Acts in their final form were compiled between 65 and 85, the rest of the general letters and the book of Revelation between 65 and 100. Some scholars believe that individual books of the New Testament were finalized editing at the beginning of the second century.

Canon. In addition to the documents that now constitute the New Testament, other versions of the Good News were created, as well as other narratives of the events that took place in the first Messianic Community, discourses on doctrines and practices, and apocalypses. It was necessary for the first Messianic Community to use the gift of spiritual discernment to determine which books truly carried the message of God to humanity, and which of the lesser ones may have historical or spiritual value, but were not inspired. Excerpts from the books of the New Testament can be found already in the non-canonical "Teaching of the Apostles" (80-100 AD), but the first list including New Testament books was compiled by the heretic Marcion around 150 AD, and this is certainly was the impetus for the development of the orthodox canon, which appears in the Muratorian Fragment at the end of the second century. However, the earliest known list of the twenty-seven books currently found in the New Testament, without any additions or deletions, is the Thirty-ninth Paschal Letter of Athanasius (367 CE). Although this list was compiled later, the books themselves were used in messianic congregations from the time they were written. Likewise, the books of the Tanakh were an integral part of Judaism centuries before the canon was formally established at the Council of Yavne (90 CE) by Rabbi Yochanan Ben-Zakkai and his colleagues.

Tradition and science. The above introductory material reflects the views of most conservative New Testament scholars, that is, the traditional view on these topics. However, over the past two centuries, both the authorship and all the dating and historical reliability of most events have been repeatedly questioned (it should be noted that the authority of the Tanakh has been challenged in a similar way).

The debate continues, but facts must put an end to it. As just one example, there are manuscripts of fragments of the New Testament dating back to the first half of the second century that refute the most daring assumptions that the New Testament was written two, three, or even four centuries after Yeshua. Also, criticism is based on assumptions that, although purporting to be objective and religious in nature, are actually contrary to the claims of the Bible. Thus, they a priori come to negative conclusions. For example, a skeptical worldview or “scientism”, which does not allow the very possibility of a miracle; lack of faith in the ability of ancient authors to distinguish between real and fictitious events; or the belief that the first messianic communities distorted the facts to suit their desires.

Although there is much controversy, many respected scholars nevertheless accept the traditional authors of the New Testament, the accuracy of the ancient dates, and - most importantly - believe that Yeshua actually lived, "died for our sins" ...and... rose again on the third day, according to what is said in the Tanakh."

IV. HOW IS THE HEBREW NEW TESTAMENT?

REFLECTS THE JEWISH ESSENCE OF THE NEW TESTAMENT

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Three ways in which the Jewish essence of the New Testament is revealed. This translation reflects the Jewish essence in three ways (which often overlap): cosmetic (external), cultural-religious and theological.

Cosmetic method. Changes in the translation of some commonly used terms occur most often and are most noticeable. The names "Jesus", "John", "Jacob" and "Peter" are replaced by "Yeshua", "Yochanan", "Jacob" and "Kefa". The terms “immersion,” “messenger,” “execution stand,” and “messianic community” (or “assembly”) replace “baptism,” “apostle,” “cross,” and “church.” Semitic terms (see below) are used instead of some Russian words: for example, “talmid” instead of “disciple” and “create tzedakah” instead of “charity.” Many of these changes replace "ecclesiastical language" (which is an automatic reaction among Christians) with neutral terminology that encourages thought in the reader. Although all these changes are external, the frequency of their use forces readers to treat the New Testament as a Jewish book, and such an effect cannot be called superficial.

Cultural-religious way. The cultural and religious changes make the reader even more aware that the events of the New Testament took place in a Jewish cultural and religious setting. For example, in Matityahu 9:20, where a woman who wanted to be healed did not just touch Yeshua's "edges of clothing" but his "tzitzit," the ritual fringe that Jewish men were required to wear at the corners of their clothing as a reminder of the need for obedience. all God's commandments. Another example can be found in Deyat. 20:7, where Shaul’s meeting with the believers of Ephesus “on the first day of the week” took place, obviously, not on Sunday evening, but, according to the Jewish, biblical calendar, on “Motzaei Shabbat,” that is, on Saturday evening.

How is this translation of the New Testament different from others?

The Jewish New Testament conveys the original Jewish essence of the New Testament, which plays a huge role in its understanding.

The New Testament is a Jewish book, written by Jews, mainly about Jews and for Jews, but also for non-Jews. Its main character, Messiah Yeshua (Jesus), was and remains a Jew. The ideas of redemptive sacrifice, salvation, immersion (baptism), the new covenant, and the very concept of the Messiah are Jewish. In other words, the New Testament is built on and complements the Hebrew Scriptures.

The Jewish New Testament conveys the Jewish essence in three ways;
Cosmetically - using stylistically neutral terms and Hebrew names: "execution post" instead of "cross", "Kefa" instead of "Peter".
In cultural and religious aspects - emphasizing Jewish cultural and religious characteristics; “Hanukkah” instead of “holiday of renewal”, “tzitzit” instead of “edge of clothing”.
Theologically, by destroying the stereotypes created by incorrect translations dictated by anti-Jewish theological bias: for example, in Romans 10:4, “the goal towards which Topha is directed is the Messiah,” and not “Christ is the end of the law” (as in the King James Version).

The Jewish New Testament calls on Jews to see in Yeshua a friend, a close one, to look at the New Testament as a Jewish book containing truths worthy of acceptance and implementation. At the same time, while affirming the equality of Gentiles and Jews in the Messianic Community, he calls on Christians to recognize the Jewish essence of their faith and their unity as a Jewish people.

The Commentary on the Jewish New Testament examines the “Jewish questions” that arise among readers of the New Testament: Jewish questions about Yeshua (Jesus), the New Testament, and Christianity; questions from Christians about Judaism and the Jewish roots of their faith; as well as questions from Messianic Jews about what it means to be Jewish and at the same time follow the Messiah.

Mind Changing Commentary

Many people who read the New Testament are prejudiced against the Jewish theme. Sometimes the reason for this is lack of awareness, sometimes it is due to the peculiarities of upbringing. But in any case, the purpose of my commentary is to introduce readers more deeply to Jewish issues and thereby help them change their attitude.

For this reason, I call it a “mind-changing” commentary. It offers information that allows the reader to come to unexpected conclusions. After reading it, the reader should realize that the New Testament is a Jewish book, written by Jews, primarily about Jews, and addressed to both Jews and Gentiles.

Jews should know that the New Testament speaks of Yeshua of Nazareth (Nazareth) as the son of David, the long-awaited Messiah of Israel, vital for the Jews to achieve both personal salvation and the salvation of the entire Jewish community. Christians must be clear that they are forever united with the Jewish people and that the New Testament will not give any reason for anti-Semitism in any of its forms.

What kind of comments will you read here?

In order to achieve its objectives, KENZ uses various approaches to the text, some of which are better known and others less so. They include:

Historical commentaries consider the conditions in which the author of the text finds himself, the topic being discussed, and who the text is originally addressed to. Often the focus is on the Jewish historical features underlying the text.
Linguistic commentaries explain nuances associated with Greek grammar, reveal the meaning of certain Greek words, and explain Hebrew expressions, grammatical structures, and paradigms of thought underlying the Greek text.
Exegetical comments (interpretations) reveal the meaning of the text. They are necessary because the text is often unclear to the modern reader due to a lack of understanding of the context of the original source. I also use this technique when a text is misinterpreted by Christians or Jews or both. In such cases, I must show that the traditional understanding is wrong and also explain why my translation or interpretation is correct.

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How is this New Testament different from the rest? Because the Jewish New Testament reflects the original and essential Jewish essence. Almost all other translations of the New Testament - and there are literally hundreds of them - present its message in a pagan-Christian linguistic, cultural and theological package.

Three ways in which the Jewish essence of the New Testament is revealed. This translation reflects the Jewish essence in three ways: cosmetic, cultural-religious and theological. 

1) Cosmetic method. The names "Jesus", "John", "Jacob" and "Peter" are replaced by "Yeshua", "Yochanan", "Jacob" and "Kefa".

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Semitic terms are used instead of some Russian words: for example, “talmid” instead of “disciple” and “create tzedakah” instead of “charity.” 

2) Cultural-religious method. The cultural and religious changes make the reader even more aware that the events of the New Testament took place in a Jewish cultural and religious setting. For example, in Matityahu 9:20, where a woman who wanted to be healed did not just touch Yeshua’s “edges of clothing,” but his “tzitzit,” the ritual fringe that Jewish men were required to wear at the corners of their clothing. 

The Jewish New Testament and Commentary on the Jewish New Testament allows Christians to rediscover their connection to Israel, the Hebrew Scriptures, and the Jewish Messiah. These two books should be the reference book of every believer who wants to better understand the Bible.

Hard cover. Number of pages: 1158.Hard cover. Number of pages: 464.

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S. Polonsky’s book “Here are the Names,” published in 2004, explores the meaning of names in the Bible. All biblical names have specific meanings, and they are not abstract. They expand the horizons of events occurring in the Bible. The names of the righteous reveal to us the character of God himself and his manifestations, while the names of the evildoers reflect the characteristics of the devil. Ancient Jewish sages and Jewish commentators carefully studied the meanings of biblical names, trying to find in them hints about the future deliverance of Israel - the coming of the Messiah.

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A restoration translation of the new testament. Stern - Jewish New Testament Jewish New Testament online

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The entire New Testament was written by Jews. Ten "Jewish Facts" You Need to Know About the New Testament

Check out these 10 facts:

1. Jesus' real name is Yeshua.

2. Yeshua's mother's name was not Mary, or even Mary.

3. John was not the Baptist (in the original English article - Baptist).

4. Baptism was not unique to the New Testament.

5. Peter was not the first Pope! Peter, a Jew, was only the leader of the first Jewish believers for a few years.

6. James (meaning Jacob in the original English article and English translations of the Bible) is not the name of the one who wrote the book of James

7. Yeshua died on Passover, was resurrected on the Feast of Firstfruits (Yom HaBikkurim) and the Holy Spirit was poured out on Jerusalem on the day of Pentecost (Shavuot).

8. Paul never changed his name.

9. The entire New Testament was written by Jews.

10. Communion was instituted at the Passover Seder.

11. BONUS: All of Yeshua's original followers were Jews.

back cover

Introduction

I. WHY A JEWISH NEW TESTAMENT?

II. BIBLE

III. NEW TESTAMENT

IV. HOW IS THE HEBREW NEW TESTAMENT?

REFLECTS THE JEWISH ESSENCE OF THE NEW TESTAMENT

Mind Changing Commentary

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