Extracts and comments
taken from "Gospel Parallels"
Burton H. Throckmorton, Jr.
It is believed that the “Gospel of the Nazarenes” (“observant”), written in Hebrew, was the Gospel of Matthew in Hebrew and the basis of the current Gospel, compiled in Greek. Credible evidence confirms that this gospel was used by the early followers of Yashua in the diaspora. Some believe that it was written in Egypt, and the latest date of its writing is the first half of the second century; however, there are other suggestions, including that this gospel was compiled in the middle of the first century. An earlier date is more plausible than a later one. This gospel is mentioned by Jerome, Eusebius and Hegesippus (the last two do not quote from him), as well as by Origen and Clement (both Alexandrians). It is believed that it was known to Papias, who died c. 130 AD, and may have been cited in his lost book Exegesis of the Sayings of the Lord. It is important to note that Nicephorus, compiling a list of canonical and apocryphal books, claimed that the Gospel of the Jews contains only 2200 lines, 300 less than the Gospel of Matthew. It has been suggested that these three hundred lines contain more detailed descriptions of the births mentioned in the first and second chapters of our canonical book “from Matthew”.
Below are the only extant passages from this gospel. When reading, it is necessary to distinguish between excerpts from these passages and explanatory notes made by church authors. I have placed the corresponding passage from the New Testament (the author has the KJV translation, in the Russian version the synodal translation) before each passage. The selection of individual phrases in the text is made by me.
Matthew 3:13 Then Jesus comes from Galilee to the Jordan to John to be baptized by him.
Matt. 3:13 Wed. Gospel of the Jews (in Jerome, “Against Pelagius 3.2) - The Mother of the Lord and his brothers said to him: “John the Baptist baptizes for the forgiveness of sins; Let's go and be baptized by him." But he said to them: “In what have I sinned that I should go and be baptized by him? Unless what I have just said is perhaps the sin of ignorance.”
A comment:
The Torah describes various categories of sin; to commit the sin of ignorance means to make a mistake, to stumble, “step aside”. This means that in order to learn from his mistakes, a person often deviates from the straight path due to ignorance, but as soon as he realizes his mistake, he again tries to return to the “path” or “path” of righteousness. In the New Testament, this type of sin is often referred to as a "transgression, a crime."
Matthew 3:16-17 And having been baptized, Jesus immediately went up out of the water, and behold, the heavens were opened to him, and John saw the Spirit of God descending like a dove and descending on him. And behold, a voice from heaven saying: This is my beloved son, in whom I am well pleased.
Matt. 3:16-17 cf. Gospel of the Hebrews, (in Jerome, Commentary on Isaiah 11:2): When the Lord rose up out of the water, the whole stream of the Holy Spirit descended and rested on him, and said to him: “My son, in all the prophets I waited for you, so that you could come, and that I might abide in you. For you are my rest; and you are my firstborn who reigns forever.”
(Jerome, Commentary on Isaiah 4 (Isaiah 11:2))
According to the Gospel written in Hebrew, which was read by the Nazarenes, the entire stream of the Holy Spirit would descend upon him... Further on in the Gospel just mentioned by us, we find the following: rested on him, and said to him, “My son, in all the prophets I have expected you, that you will come, and I will be able to abide on you. For you are my rest; you are my firstborn who reigns forever.”
A comment:
Yashua's early followers believed that he received power from the Holy Spirit by immersion, not by birth (i.e., they did not include later accounts of his birth in their gospel). An important point in the use of the word "rest" above is that, according to Jewish tradition, the name of the Messiah would be "Menachem" or "rest." You may also note that although the Gospel of Matthew we have does not have the idea of a “firstborn” (in the sense that there will be other sons), they also use the second phrase of the passage in Psalm 2:7: “I am now gave birth to you." Note that John 1:14 is translated “one begotten,” but the word “one” is an addition to the text. It should read "begotten Son, who is in the bosom of the Father, He (the Father) proclaimed." Here the word "begotten" means only that he was in the bosom of the Father before the creation of the world. In the Hebrew text, the word for "one" (as in Zechariah 12:10) - yahid - means "beloved" and implies "firstborn". And, as Hebrews states, God used Yashua, His Firstborn, to “bring many sons to glory” (Hebrews 2:10) as “elder brother.” Please note that according to the testimony of several "fathers of the church", this gospel was originally written in Hebrew.
Matthew 4:8 Again the devil takes him up to a very high mountain, and shows him all the kingdoms of the world and their glory.
Matt. 4:8 cf. Gospel of the Jews (in Origen, Commentary on John 2:12 and Homage to Jeremiah 15:4): And if anyone accepts the Gospel of the Jews, this is what the Savior says: “Thus did my mother, Holy Spirit, take me by the hair, and take me to the great Mount Tabor.” Jerome also gives these words in Latin in his commentary on Micah 7:6, Isaiah 40:9ff, Ezekiel 16:13.
(Origen, Commentary on John 2.12.87 (John 1:3)):
“And if anyone accepts the Gospel of the Jews, this is what the Savior says: “So did my mother, the Holy Spirit, take me by the hair and carry me to the great Mount Tabor.”
A comment:
In Judaism, the word Shekinah (or "visible" cloud of the Presence) female and is considered the feminine aspect of God; hence the Spirit is called "mother." You will also notice that the Renewed City of Jerusalem, "coming down from heaven," is also feminine, as it is the "mother" of us all. Jewish studies indicate that this Heavenly Jerusalem is the “palace of the conquerors” (Palace of the Conqueror), and is called by the ancient Jewish Kabbalists “Bina” (“understanding”), a house with “many rooms” (in the New Testament - “many mansions”). The above verse follows the leitmotif of the book of Ezekiel, which says: “And he stretched out, as it were a hand, and took me by the hair of my head, and the spirit lifted me up between earth and heaven, and brought me in visions of God to Jerusalem” [Ezekiel 8:3], .e. to the holy mountain. Tabor (which means “mound, mound”; in Strong’s symphony - “broken” or “fragile”) - “a very high mountain”, located as a signpost in the territories of Issachar and Zbulon, towering over the plain of Esdraelon (Greek Jezreel); and (the place) where Barak gathered ten thousand men for war under Deborah. This is why some are convinced that "Har Megido" or "Armageddon" will be the site of the final battle of the age. While it is possible that this is the mountain that is referred to in Revelation, we should also realize that the word megid means “meeting place” and can mean any “meeting place”. Isaiah speaks of the Mount of Assembly (or Mount of Jerusalem) as Har Moed, the Mount of Destination, or "meeting." Since all of Scripture states that the “Day of the Lord” will come in Jerusalem, we should also keep in mind that Tabor is a “symbolic” term, used because of its historical importance in the sense of “a meeting place”. Note: Origen, an Alexandrian, quoted and used the Gospel of the Hebrews. The reason he says "if anyone accepts it" is because many of his colleagues in the western regions did not accept him.
Matthew 5:23 So if you bring your gift to the altar, and there remember that your brother has something against you...
Matt. 5:23 Wed Gospel According to the Hebrews (in Jerome, Commentary on Ezekiel 18:7): And in the Gospel according to the Hebrews, which the Nazarenes are in the habit of reading, one of the greatest sins is "to grieve the spirit of one's brother." And Jerome, in his commentary on Ephesians 5:4, writes: “As we read about it in the Hebrew Gospel, the Lord said to his disciples: “And never,” he said, “rejoice, except when you look at your brothers with love.”
(Jerome, Commentary on Ephesians 3 [Ephesians 5:4]):
As we read in the Hebrew Gospel, the Lord said to his disciples: "And never rejoice, except when you look at your brothers with love."
(Jerome, Commentary on Ezekiel 6 [on Ezekiel 18:7]):
In the Gospel of the Jews, which the Nazarenes are in the habit of reading, among the most bitter grievances is mentioned: He who grieved the spirit of his brother.
A comment:
The phrase in Matthew 5:23-24 obviously confirms the statement in the Gospel of the Hebrews. It seems that even Jerome agrees with the statement of this gospel about "brotherly love."
Matthew 7:7 Ask and it will be given to you; seek and you will find; knock and it will be opened to you...
Matt. 7:7 cf. Gospel According to the Hebrews (in Clement of Alexandria, Miscellany, vol. 14.96); also cf. Papyrus Oxyrhynchus 654, saying 1: “He who seeks will not rest until he finds; but when you find it, you will be amazed; amazed, he will rule; and having finished his reign, he will find rest.”
(Clement, Stromateis 2.9.45.5)
As it is written in the Gospel of the Jews: he who is amazed will rule, and he who has made the rule will find rest.
A comment:
I have already explained this in other early gospel commentaries. When we seek diligently, we find, and when we find, we are in awe, and having reached understanding, we will enter the “house of understanding”, reigning as priests and rulers with Yashua our Head, and in this will be our rest.
Matthew 11:29 Take my yoke upon you and learn from me, for I am meek and lowly in heart, and you will find rest for your souls.
Matt. 11:29 Wed. Gospel of the Hebrews (by Clement of Alexandria, Collections 11.9.45): He who is astonished will rule, and he who rules will find peace. The seeker will not give up until he finds; but when you find it, you will be amazed; but, amazed, he will rule, and after the reign, he will find peace, ibid., vol. 14.96.
(Clement, Stromateis 5.14.96.3):
This is equivalent to the words (from Plato, Timaeus 90): He who seeks will not rest until he finds; but the one who finds it will be amazed; but he who is astonished will rule; and those who have already ruled will find rest.
A comment:
Obviously, the editors of these books decided to use this verse to determine the source of these statements. The similarity, in my opinion, is the need to learn from Yashua and gain understanding and thus find peace.
Luke 24:50-53 And he brought them out of the city as far as Bethany, and lifting up his hands, he blessed them. And when he blessed them, he began to move away from them and ascend to heaven. They worshiped him, and returned to Jerusalem with great joy, and remained always in the temple, glorifying and blessing God. Amen.
Luke 24:50-53 cf. The Gospel According to the Jews (in Jerome, About Glorious Men, 2): The Gospel According to the Jews, recently translated by me into Greek and Latin, often used by Origen, says, after the resurrection of the Savior: “The Lord, having given the linen to the servant of the priest, went to Jacob and appeared before him (for Jacob swore that he would not eat bread from the hour he drank the cup of the Lord until he saw him risen from the dead. ” And a little further about the Lord he says: “Bring a table and bread.” And immediately added : "He took bread and blessed and broke it and gave it to James the Righteous and said to him: "My brother, eat your bread, for the Son of man has risen from the dead."
(Jerome, De viris inlustribus 2):
The Gospel, called from the Hebrews, which was recently translated by me into Greek and Latin, and which Origen often uses, notes after the resurrection of the Savior: And when the Lord gave the linen to the servant of the priest, he went to Jacob and stood before him. For Jacob swore that he would not eat bread from the hour he drank the cup of the Lord until he saw him rise from the dead. And soon after that the Lord said: Bring a table and bread! And immediately it is added: he took the bread, blessed it and broke it and gave it to James the Righteous and said to him: “My brother, eat the bread, for the Son of man has risen from the dead.”
A comment:
These verses in the Gospel that has come down to us practically do not coincide with the story of the resurrection in the Gospel of the Jews regarding Jacob (or Yaakov). There was a tradition among the early apostles that James, who participated in the Passover meal, did not believe that his brother would rise from the dead, and that Yashua visited him first after the resurrection. The modern gospels testify to the fact that neither Jacob nor his brothers were followers of Yashua before his execution and resurrection, and quite possibly considered him “crazy” (see Mark 3:21; Luke 8:19-20; Matthew 12:46-50; John 7:1-9, especially verse 5). However, on the Feast of Weeks, Judas, the brother of James, is at least mentioned among the believers (see Acts 1:14). Jude, in his epistle, declares and confirms that he is the same “brother of James” (Epistle of Jude 1). Shaul (Paul) in 1 Corinthians 15:7 seems to testify that Yashua did indeed visit Jacob after the resurrection, but after Kepha and the Twelve, and after appearing to more than five thousand "brothers" who were still alive in the time of Paul's writing of this epistle: "Then he appeared to James, and also to all the apostles." At the beginning of Yashua's ministry, Jacob did not believe that he was the Messiah; however, there was a catalyst that changed his mind, as he later became the leader of the Nazarene community in Jerusalem and wrote the epistle of James we have (composed before 61 AD - 42 AD, or earlier, whichever is most probably because he was stoned by decision of the Sanhedrin, at the head of which was then Anan, the son or grandson of Anna, guilty of bringing Yashua to judgment; see Josephus, Antiquities of the Jews 20.9.200), where he mentions Yashua as the Messiah only twice; in verse 1: “Jacob, the servant of Elohim and the Lord Jesus Christ (the Lord Yashua haMashiach), greetings to the twelve scattered tribes” (that is, he wrote to the diaspora); and James 2:1: “My brethren! Have faith in Jesus Christ (Mr. Yashua HaMashiach), (Lord) of glory, regardless of faces.” (The word “Lords” is missing from the manuscript.) Jacob, as the head of the Jerusalem Jews who believe in Yashua, was obviously a Nazarite (or Nazir) and a “high priest” (Mary was a descendant of Aaron) who had the right to enter the “Holy of Holies”, which we also have evidence. Eusebius quotes Hegesippus as stating: “The apostle was consecrated from the womb. He drank neither wine nor strong drink, and abstained from animal food. The blade never touched his head, he never anointed himself with oil, and he never took a bath. Only he was allowed to enter the sanctuary. He never wore woolen, but only linen clothes (i.e., as the priests did) ... And indeed, due to his extremely great piety, he was called the Righteous (Tzadik), as well as Oblias (Ozlem), which means justice and protection of the people . Then some of the seven sects (of Judaism) of the people, mentioned by me above in my Commentaries, asked him what was behind the door leading to Jesus. And he said, "He was the Savior." From which some believed that Jesus is the Christ…” (Eusebius, Church History, book 2, ch. 23). In addition, he was said to have worn the "crown" or "priestly plate" of the high priest. This word was also translated as "ephod"; nevertheless, it was a golden “crown” on which the letters YЃVЃ were inscribed, and which was worn on the forehead, over the “turban”.
Other references to the Gospel of the Jews
(Eusebius, Church History, book 3, ch. 24):
“… nevertheless, of all the disciples, Matthew and John were the only ones who left us comments, and even they, as tradition says, were prompted by necessity. Matthew also, having previously proclaimed the Good News in Hebrew, was about to go to other nations, and wrote it down on his mother tongue and thus made up for his absence from them through his messages.
(Eusebius, Church History, book 3, ch. 25), on the compilation of the “canon”:
But still, some mention among them [genuine books] the Gospel of the Jews, to which those Jews who have accepted Christ are especially glad. It can be said that this is all there is controversy about.
(Cyril of Jerusalem, Discourses on Mary Theotokos [Virgin Mary] 12a):
It is written in the Gospel of the Jews: When Christ wished to descend to earth among the people, the Good Father summoned a great power in the sky, which was called Michael, and entrusted him to Christ's care. And power came into the world, and was called Mary, and Christ was in her womb for seven months.
CHAPTER 1
1. Here is the genealogy of Messiah Yeshua, son of David, son of Avraham:
Verse 1-16. The New Testament begins with Yeshua's genealogy to show that he meets the requirements of the Tanakh. The Tanakh states that the Messiah must be a descendant of Avraham (Genesis 22:18), Jacob (Numbers 24:17), Yuhuda (Genesis 49:10), Yishaiah (Isaiah 11:1), David (2 Samuel 7:3; see ch. below about "Son of David") and Zrubabel (Haggai 2:22-23). All these names are found in v. 1-16. The genealogy of Yeshua is similar in structure to the genealogies of the Tanakh (Genesis 5:10; 1 Chronicles 1-9, etc.).
Verse 1. Yeshua Mashiach is usually translated as Jesus Christ, as if the name of this person is "Jesus" and the last name is "Christ". But this is not so at all. "Yeshua" is the name of Jesus in Hebrew and Aramaic, that is, in the languages that he himself spoke. For more than thirty years here on earth people have called him Yeshua. The word Jesus is an attempt by Russian speakers to pronounce the name of the Messiah as it appears in the Greek manuscripts of the New Testament, "Jesus" - yi-sus in modern Greek, and perhaps yei-sus in ancient Greek "Koine", which began to supplant Aramaic as the "lingua franca" (general language) of the Middle East after the conquest by Alexander (331-323 BC). In turn, the word "Jesus" is an attempt by the ancient Greeks themselves to pronounce the word "Yeshua." Using the Hebrew name "Yeshua", the JHZ encourages the reader to pay attention to the Jewish origin of the Messiah.
Messiah. In Greek "Christ", which means the same as the Hebrew "Mashiach", namely "the anointed one" or "the one on whom the oil was poured." The meaning of this title is associated with the ceremony of anointing kings and priests with olive oil upon taking office. Thus, the concept of "Messiah" carries the idea of transferring from God the priestly and royal power. The Greek word "Christ" is usually translated into Russian in this way. In two places in the New Testament (Yn 1:41, 4:25) the Greek text contains the word "Messiah", a transliteration of the Hebrew "Mashiach". The JTZ also translates "Christ" as "Mashiach" in two places where the Hebrew meaning of the word has a special meaning: Matt. 16:15 and 26:63 (and, respectively, Mark 8:29, 14:61; Luke 9:20, 22:67). Others, reasoning in this way, use "Mashiach" in such places as, for example, Acts. 2:31,36,38. The choice of the word ("Christ", "Messiah" or "Mashiach") depends on the goal pursued by the translator, and, in the end, on his intuition or personal preference.
Usually in the text of the UNZ the Greek word "Christ" is translated as "Messiah"; "Christ" is never used. The reason for this is that the word "Messiah" carries a certain meaning in the Jewish religion and culture, while "Christ" sounds alien and has a negative connotation due to the persecution that fell upon the Jews from those who called themselves followers of Christ. In addition, the use of the word "Messiah" in more than 380 places in the text of the JNT is a constant reminder that Yeshua is none other than the promised Messiah that the Jewish people yearn to have. The Russian word "Christ" does not reflect the fact that Yeshua fulfilled the hopes of the Jews and biblical prophecies.
Verse 1. Son. The Hebrew word "ben" ("son", "son of so-and-so") is commonly used in the Bible and in Judaism in three different ways:
In both the Bible and Judaism, a person is usually called the son of his father. For example, if Borya, the son of Misha Levin, is called to read a passage from the Torah in the synagogue, he will be announced not as Boris Levin, but as Baruch ben-Michael ("Baruch, the son of Michael").
"Ben" may also mean not an immediate son, but a more distant descendant, as in the present verse. David and Avraham were distant ancestors of Yeshua (also v. 8, where Yoram was not the father, but the great-great-grandfather of Uziyahu). Thirdly, the word "ben" can be used in a broader sense, as "having traits of character", and this is also applicable in this case. Yeshua has qualities that we find in both Avraham and King David.
Son of David. Abraham and David have a special place because they have a unique meaning in the lineage of the Messiah. The term "Son of David" is, in fact, one of the names of the Messiah, based on those prophecies in the Tanakh that say that the Messiah will be a descendant of David and will sit on the throne of David forever. "Son of David" is not used in the Tanakh as a name for the Messiah and first appears as such in the pseudepigraphal Psalms of Solomon, 17:23,36, written in the 1st century BC. In the New Testament, this term occurs about 15-20 times; in Judaism it is used to this day.
Son of Avraham. This term is important for at least four reasons:
1) Both King David and King Yeshua are descendants of a man chosen by God and who became the father of the Jewish people (Genesis 12:1-3).
2) Yeshua is the promised "seed of Avraham" (Genesis 13:15, explained in Galatians 3:16).
3) One can see a hint of the cryptic identification of the Messiah with the Jewish people (see 2:15N), since every Jew is the son of Avraham (3:9).
4) Yeshua is also identified with everyone who believes in him, whether Jew or Gentile (Rom. 4:1,11,17-20; Gal. 3:29).
2. Avraham was the father of Isaac, Isaac was the father of Yaakov, Yaakov was the father of Yhuda and his brothers,
3. Yhuda was the father of Peretz and Zerah (their mother was Tamar), Pepper was the father of Hezron, Hezron was the father of Ram,
4. Ram was the father of Aminadab, Aminadab was the father of Nachshon, Nachshon was the father of Salmon,
5. Salmon was the father of Boaz (his mother was Rahab), Boaz was the father of Obed (his mother was Ruth), Obed was the father of Yishai,
6. Yishai was the father of David, the king. David was the father of Shlomo (his mother was Uriah's wife),
7. Shlomo was the father of Rehavam, Rehavam was the father of Abijah, Abijah was the father of Asa,
8. Asa was the father of Yhoshaphat, Yhoshaphat was the father of Yoram, Yoram was the father of Uziyahu,
9 Uziyahu was the father of Yotam, Yotam was the father of Ahaz, Ahaz was the father of Hezekiyahu,
10. Hezekiyahu was the father of Mnashe, Mnashe was the father of Amon, Amon was the father of Yoshiyahu,
11. Yoshiyahu was the father of Yhanyahu and his brothers during the exile in Babylon.
12. After the Babylonian exile, Yhanyahu was the father of Shaltiel, Shaltiel was the father of Zrubavel,
13. 3rubabel was the father of Abihud, Avihud was the father of Elyakim, Elyakim was the father of Azur,
14 Azur was the father of Zadok, Zadok was the father of Jachin, Jachin was the father of Elihud,
15. Elihud was the father of Elazar, Elazar was the father of Matan, Matan was the father of Yaakov,
16. Yaakov was the father of Yosef, the husband of Miriam, from whom Yeshua was born, called the Messiah.
Verses 3,5,6,16. Tamar... Rahav... Ruth... the wife of Uriah (Bat Sheva)... Miriam. Women, especially those of pagan origin, were rarely included in genealogies. Here the first four are the Gentiles, to whom God has given special honor by including them in the list of the ancestors of Yeshua, the Jewish Messiah, through whom Gentiles, women and slaves are saved along with Jews, men and free (Gal. 3:28).
Verse 16 A was a father B" indicates that Yeshua was not conceived in the usual way. Other passages state that the Holy Spirit of God overshadowed Miriam and caused her to become pregnant without having intimacy with a man.
Verse 16. Yeshua, called the Messiah. This somewhat awkward phrase draws our attention to the fact that the genealogical record leads to a specific person named Yeshua, namely Yeshua, who was known as the Messiah. There is no hint here that he was not the Messiah - called the Messiah because he was and still is.
17. So there were fourteen generations from Abraham to David, fourteen generations from David to the Babylonian Exile, and fourteen generations from the Babylonian Exile to the Messiah.
18. This is how the birth of Messiah Yeshua happened. When his mother Miriam was betrothed to Yosef before they married, she was discovered to be pregnant by the Ruaha HaKodesh.
Verse 18 In Hebrew/Aramaic, the word for engagement is kiddushin, which means "sanctification, separation", i.e. isolation, separation of a certain woman for a certain man. According to the Mishnah, adultery during the engagement period is a more serious sin than adultery after marriage. The Mishnah defines four types of capital punishment in order of decreasing severity of crimes: stoning, burning, decapitation, and strangulation (Sanhedrin 7:1). A man who had intercourse with a betrothed girl had to bear the same punishment as one who had intimacy with his mother, namely, to be stoned (Sanhedrin 7:4). A man who had intercourse with another man's wife was subjected to death by strangulation (Sanhedrin 7:1). Today, partly to avoid the possibility of committing this grave sin, the official Jewish engagement (kidushin or erusin) and marriage (nisuin) are combined into one ceremony.
Verse 18. Ruach HaKodesh, the Hebrew word for "Holy Spirit." This term is found in the Tanakh (Isaiah 63:10-11) and means the same as "God's Spirit" (Ruach - Elohim), which first appears in Genesis 1:2 - "moved over the waters." In this verse, as well as in Isaiah 48:16 and elsewhere in Scripture, one finds that the Holy Spirit is divine just like God. Under the terms of the New Testament, Yeshua sends the Holy Spirit to dwell in any person who believes in God through the Messiah. The Holy Spirit gives such a person strength for service, instruction in God's truth, gifts that promote a holy life, and the fruits of righteous conduct.
Verse 18. Miriam. In Russian, this Hebrew name is usually rendered "Mariam" in the Tanakh and "Maria" in the New Testament. This baseless, artificial distinction made by the translators creates a gap between Yeshua's mother and her nationality. The first Miriam was the sister of Moshe Rabbeinu ("Moses our teacher"; Exodus 2:4-8) and the prophet (Exodus 15:20). In a sense, she stands as a model of the Jewish female leader of today. And the name "Mary" awakens in the reader's mind an unearthly image of the "Madonna and Child", which is complemented by halos, blissful smiles and many angels. This image has nothing to do with the ordinary, earthly Jewish woman from the Israeli village described in the New Testament, who performed her duties as a wife and mother with love and faith.
Verse 18. Yeshua's mother was found to be pregnant by the Ruach HaKodesh. Sooner or later, everyone realized that she was pregnant. But not everyone discovered that this did not happen in the usual way, but as a result of the supernatural intervention of the Holy Spirit. The "virgin birth" was a supernatural event (see part (1) of verse 23&N). God, who created heaven and earth, is quite capable of making a woman conceive in a way that is impossible in nature.
Mattityahu introduces his readers to the supernatural conception of Yeshua in order to contrast this fact with the obvious and natural conclusion that Miriam sinned. Rabbis who lived in the first centuries CE developed the then traditional version that Yeshua was the illegitimate son of Miriam and a Roman soldier named Pandera (in the second-century Tosefta, a Mishna-like work, see Hullin 2:23; in the Babylonian Talmud, see Sanhedrin 43a, 67a) . This slander, invented, of course, in order to refute the Gospels, was finalized later, in the 6th century, in the anti-Gospel work Toledot-Yeshu.
19. Her fiancé, Yosef, acted righteously, and therefore he intended to terminate the engagement quietly, without betraying her to public disgrace.
20. But while he was thinking about this, the angel of Adonai appeared to him in a dream and said: “Joseph, son of David, do not be afraid to take Miriam as your wife into your house, for the fruit conceived in her is from the Ruach HaKodesh.
Verse 20. Adonai, literally, "lords"; but grammaticalists think it is "multiple majesty," so a slightly less accurate translation would be "Lord" in this case. Long before Yeshua given name God, consisting of four letters: yud-gey-vav-gey, was replaced, as a sign of respect, when speaking and reading aloud to the word "Adonai". In Russian, the following spellings are possible: "YHVG", "YHVG" and "Jehovah". The Talmud (Pesachim 50a) forbids pronouncing the Tetragrammaton (the four-letter name of God), which still remains the rule for most Jewish communities. Because of respect for this tradition (Which, in my opinion, is neither necessary nor harmful) The JHZ uses "Adonai" where "YHWH" is meant. (By the way, the name "Jehovah" is a recent invention. I-G-V, and the last G was lost when adding vowels, which became the peculiarly rendered vowels of the word "Adonai" used in Hebrew: e-o-a) The Greek equivalent of the word "Adonai" is "curios", which can mean:
"sir" (as a title),
"master" in the conventional sense, as in the phrase "lord of a feudal estate",
"Lord" when referring to God, or
personal name of God "YHVG".
The JHZ uses "Adonai" only where it can be clearly defined what is meant by "YHWH"; this word is not used when in doubt. However, so far the publications of the UNZ are very conservative in this respect; perhaps there are other places in the text where "Lord" could be replaced by "Adonai."
21. She will give birth to a son, and you will name him Yeshua [which means "Adonai saves"] because he will save his people from their sins."
Verse 21. This verse is an example of "Semitism" ( stable expression in Hebrew or Aramaic), literally translated into Greek. This phenomenon serves as strong evidence in support of the theory that, in addition to the Greek manuscripts that have survived to our time, there was an oral or written tradition in Hebrew or Aramaic, since the disclosure of the meaning of the name Yeshua makes sense only in Hebrew and Aramaic. In Greek (or Russian) it means nothing.
The Hebrew word for "he saves" is "yoshiah", whose root (jud-shin-ayin) is also the root of the name Yeshua (yud-shin-vav-ayin). Thus, the name of the Messiah explains what he must do From an etymological point of view, the name Yeshua is a shortened version of the Hebrew name Yehoshua, which in turn means “YHWH saves.” It is also the masculine form of the word “Yeshua,” which means “salvation.” The synodal translation of this verse is: "... you will give birth to a Son, and you will call his name: Jesus; for He will save His people from their sins. "But from the point of view of the Russian language, the salvation of people cannot be a reason to call someone Jesus, nor Vladimir or Anatoly. The Greek version also does not explain anything. Only Hebrew or Aramaic can really explain why.
In modern Hebrew, Yeshua sounds like Yeshu (Yud-shin-vav, without the letter ayn) when used by unbelievers. This verse shows why the name "Yeshu" would not be correct - it does not include all three letters of the root of the word Yoshia. However, this issue needs further analysis. According to professors David Flusser and Shmuel Safrai, Orthodox Jews, the name "Yeshua" was pronounced "Yeshu" by the Galileans of the first century. We learn further from 26:73 that the Jews of Galilee spoke a dialect different from that of Judea. According to Flusser (Jewish Sources of Early Christianity, p. 15), the Galileans did not pronounce the letter ain at the end of a word. That is, instead of saying "Yes-shu-a", they said "Yes-shu". Undoubtedly, some people began to write this name as it was pronounced.
However, the story does not end there. In Jewish anti-Christian controversy, it has become commonplace to deliberately and intentionally use the distorted "Yeshu" instead of the name Yeshua, since someone once came up with the idea that "Yeshu" is an acronym consisting of the first letters of the insult in Hebrew: " Yimah shmo uzihro"("Let his name and memory of him be blotted out"; the expression is taken from the book of Psalms 109:13 and slightly modified). Thus, "Yeshu" became a kind of coded spell against Christian preaching. Moreover, since traditional Judaism was related to Yeshua as a false prophet, a blasphemer and an idol who was worshiped as God, and since the Torah says "do not mention the name of other gods" (Exodus 23:13), the name of the Messiah was deliberately changed. Nowadays, when many Israelites say "Yeshu ", they believe that this is his real name, and do not mean anything offensive. The UNZ does not use the name "Yeshu" because of incorrect etymology, and also because in Hebrew this name is used in the sense of "the god worshiped by the Gentiles ". However, Yosef Vactor (see n. 10:37) deciphers the acronym "Yeshu" to praise Yeshua: " Yitgadal shmo umalhuto!(May his name and kingdom be exalted!)
22. All this happened to fulfill what Adonai said through the prophet:
Verse 22. That what Adonai said through the prophet might be fulfilled. The New Testament claims to be the fulfillment of prophecies and promises made by God in the Tanakh. The exact correspondence with predictions made hundreds of years before their fulfillment proves beyond doubt that God "knows the end from the beginning." Moreover, the fulfillment of the prophecies is no doubt evidence that Yeshua is the Messiah. The fulfillment of prophecy is the main rational reason based on historical facts by which the Jews and other nations must accept Yeshua as the Messiah. Over the past two thousand years, there have been more than fifty claimants to the Messiah in Jewish history, beginning with years(Theevdas) and Judah HaGlily (Acts 5:36-37), Shimon Bar Koziba (died 135 AD), whom Rabbi Akiva recognized as the Messiah after he changed his name to "Bar Kochba "("son of a star"; see 2 Keth. 1:19 and com. about the "morning star"), and ending with Shabtai Zvi (1626-1676), who became a Muslim, and Jacob Frank (1726-1791), who became a Roman Catholic. None of them met the requirements set forth in the Tanakh for the identity of the Messiah; at the same time, Yeshua meets all the criteria relating to his first coming (the prophecies he fulfilled are listed at 26:24). Mattityahu, the author of one of the four gospels, tries to point to the fulfillment of these prophecies (see 2:5,15,17; 3:3; 4:14; 8:17; 11:10; 12:17; 13:14,35 ; 21:4; 22:43; 26:31; 27:9). Its purpose is to show that Yeshua must be recognized as the Messiah because he fulfilled what Adonai said about the Messiah through the prophets of the Tanakh.
23. "The virgin will become pregnant and give birth to a son, and they will call him Imman" el. "(Yeshayahu - Isaiah 7:14)
Verse 23 The virgin will become pregnant and bear a son. This verse is one of the main points of contention regarding the use of the Hebrew Bible in the New Testament. Below are three objections raised by traditional Jews and other skeptics to Mattityahu quoting Isaiah 7:14 in this verse. Here are the answers of the Messianic Jews.
Objection #1: Virgin conception is impossible.
Answer: In liberal scientific circles, miracles are usually explained as "disguised" natural phenomena. You can continue in the same style and point to cases of parthenogenesis seen in the animal kingdom or to modern experiments in the field of vegetative reproduction (cloning). However, in nature, cases of parthenogenesis in humans have not been observed. Therefore, one should treat the virgin conception as a supernatural phenomenon. Usually, the rejection of the supernatural nature of the virgin birth follows from the rejection of miracles in general. But the God of the Bible is "supernatural" in the literal sense, and, being the Creator, transcends nature and its natural laws. Therefore, he can suspend these laws if it suits his plans. The Bible, both in the Tanakh and in the New Testament, teaches again and again that God really intervenes in the history of mankind and dominates the natural course of events, having certain reasons for this. Often God's motive, as in this case, is to give humanity a sign of his sovereignty, concern, and concern. In fact, in Isaiah 7:14, the passage immediately before the quotation in question says: " So the Lord Himself will give you a sign". In Hebrew, a sign ("from") is an unusual event that demonstrates the direct intervention of God in human affairs and calls a person to pay attention to it. The "God" of Deism, who is depicted as starting the universe in motion like a man winding a watch and leaving it to run on its own, is not the God of the Bible.
Objection #2: Using the Hebrew word " alma", Isaiah means "young woman"; if he had to say about her as a virgin, he would choose the word " btula".
Answer: Word alma"used seven times in the Hebrew Bible, and in each case it either clearly means a virgin, or implies her, because in the Bible " alma" always refers to an unmarried woman of good repute. In Genesis 24:43 it is used to describe Rebekah, Isaac's future bride, who is already spoken of in Genesis as " bthule". In Exodus 2:8, it describes the older sister of the baby Moshe - Miriam, who was then nine years old and, of course, a virgin. (Thus, the name of mother Yeshua reminds us of the virgin from the book of Exodus.) In other cases, it is the word describes young girls playing tambourines (Ps. 67:27), girls who are tempted (Proverbs 30:19), and girls royal court. In each case, the context is a young, unmarried woman in good standing, i.e. virgin.
Moreover, Mattityahu is quoting here the Septuagint, the first translation of the Tanakh into Greek language. More than two centuries before the birth of Yeshua, Jewish translators, the authors of the Septuagint, chose the Greek word " parthenos", to convey the meaning of the word " alma". "Parthenos" certainly means "virgin". This happened long before the use of this quote became controversial in the New Testament. The most famous medieval Jewish commentator on the Bible, Rabbi Shlomo Yitzhaki ("Rashi", 1040-1105), strongly opposed to the Christian theological interpretation of the Tanakh, however, wrote in a commentary on Isaiah 7:14:
"Behold, Alma will conceive and give birth to a son, and they will call his names: Immanuel. This means that our creator will be with us. And this will be a sign: the one who becomes pregnant will be a girl (naara), never in her life not having sex with a man. The power of the Holy Spirit will rest on her." (this RASHI quote turned out to be incorrectly translated, in the original, instead of "having no intimacy with a man," RASHI says "never prophesied," and David Stern apologized for the negligence of the translation - ed. site site )
Also, in the commentary on Song of Solomon 1:3, Rashi explains that " alamoth"(pl. from " alma") means " btulot" ("virgins").
Michael Rydelnik, Jewish Christian writes:
"Kir Gordon, a highly respected Jewish teacher who does not believe in the virgin birth, believes that languages that have a common origin with Hebrew indicate that in Isaiah 7:14 alma should be translated "virgin" (see Journal of Bible and Religion, 21, 2 [April 1953], p. 106). The Chosen People (The Chosen People), June 1987, p. 18 )
The Bible itself shows us how to determine when alma means "virgin". Rivka named alma in Genesis 24:43, but reading Genesis 24:16 (" The Virgin Whom the Husband Didn't Know"), we can conclude that she was a virgin. Similarly, we learn from Luke 1:34 that alma Miriam was a virgin; she asks the angel how she can be pregnant "if she hasn't been intimate with a man?" Possible reason, according to which Isaiah uses the word " alma" instead of btula, is that in Biblical Hebrew (as opposed to modern) " btula"does not always implicitly mean 'virgin', as follows from Joel 1:8:" Cry like btula girded with sackcloth, O man of his youth!" Deuteronomy 22:19, speaking of a woman after her wedding night, uses the word " btula".
Objection #3: The context of Isaiah 7:10-17 shows that Isaiah prophesied about a sign for King Ahaz: before the child alma, still unbegotten and unborn, will become old enough to choose good and refuse evil, Syria and the Northern Kingdom will lose their kings, and Assyria will attack Judah. This prophecy was fulfilled in the eighth century BC. Therefore, the prophet did not foretell any event that was to take place about 700 years later.
Answer: (for which I thank the Jewish believer Arnold Fruchtenbaum): On the contrary, the context, which includes the entire chapter of Isaiah 7, and not just eight verses, shows that the sign described in 14 v. 14 was not intended for King Ahaz, to whom the prophet refers to "you" in verses 11 and 16-17, but to all the "house of David" mentioned in v. 13, which the prophet refers to as "you" in verses 13-14. Ahaz was a sign that before naar(a "baby", at least a baby who is already learning to walk, but never a newborn baby) will know to reject evil and choose good, the events of verses 16:6-17 will take place. This child was the son of Isaiah, Shar-Yashuv (v.3), who was with Isaiah at the moment when he prophesied and, probably, he pointed to him, and not to the son (Hebrew, ben) of the 14th verse. This means that the prophecy of verse 14 is still a sign for the entire "house of David" from the time of Isaiah until the moment of its fulfillment, that is, until the virgin birth of Yeshua. Sometimes people unfamiliar with the Christian theological tradition, especially the Roman Catholic one, confuse the terms "virgin birth" and "immaculate conception." Yeshua's virgin birth, his conception by the power of God's Spirit, before Miriam ever had sexual intercourse, is accepted by all people who believe the Bible, both Messianic Jews and Gentile Christians. The Roman Catholic doctrine of the virgin birth (first taught by the Church Fathers), which says that Miriam herself was conceived without sin, is not accepted by Protestants, as there is no mention of it in the New Testament.
Verse 23 Immanuel is the name given to the Messiah in Isaiah 7:14, 8:8. As Matityahu himself explains, it means "God is with us," as the Hebrew words immanu El in Isaiah 8:10 are translated. However, Yeshua was not known to people by that name during his earthly life. Most likely, this name is a hint ( remez; see 2:15) for who he was: God-with-us. The final fulfillment of prophecy comes in Rev. 21:3, where in the new heavens and the new earth "God-with-them" dwells among his people. In the Tanakh, names often describe their owners. In fact, the Tanakh uses several names referring to the Messiah, including " Awl" (Heb. Conciliator, Genesis 49:10), "Branch" (Isaiah 11:1), "Branch" (Jeremiah 23:5, 33:15) and the longest: "Wonderful, Counselor, Mighty God, Eternal Father, Prince of peace (shaloma)" (Isaiah 9:5-6(6-7)). They all describe the Messiah, although he was known only under the name Yeshua.
24. Waking up, Yosef did as the angel of Adonai told him - he took Miriam to his house as his wife,
25. but had no intimacy with her until she gave birth to a son, and he named him Yeshua.
Verses 24-25. Yosef's behavior indicates that he accepted Yeshua as his son. According to the Mishnah, "If someone says, 'Here is my son,' he must be believed" (Bava Batra 8:6). The Gemara adds that he must be believed "as the right of heritage requires" (Bava Batra 134a). Thus, Yeshua, being a legally recognized son, has the right to inherit the throne of King David through Yosef, a descendant of David (v. 8). (This was noted by Philip Goble, How to Point to Yeshua in Your Rabbi's Bible (How to point to Yeshua in your Rabbi's Bible), New York: Artists for Israel (Artists for Israel), 1986.)
Verse 25 Until she gave birth. Protestants generally agree that Miriam was a virgin when Yeshua was born, but believe that Yeshua's "sisters" (pl., at least two) and his four brothers (13:55-56, Map .6:3) were the children of Joseph and Miriam. The Roman Catholic Church teaches that Miriam remained a virgin all her life, and that the words "brothers" and "sisters" carry a broader meaning and designate distant relatives (compare with the book Genesis 14:12-16, 31:32, Leviticus 10: 4). Greek phrase " eos y"("until") does not solve the problem, since it does not necessarily imply any change. That is, it is not clear in Greek: either they did not have sexual relations until she gave birth, and then had, or continued to abstain after the birth of a son.It should be noted that although celibacy in particular and asceticism in general were considered laudable among the Gentiles, they were and remain an exception in Judaism and New Testament creed, as both Yeshua and Shaul speak (see 19 :10-12, 1 Cor 7:1-40, Col 2:18-23, 1 Tim 4:3).
Gospel from a Jewish Perspective.
Today our topic of conversation is the Jewish view of the Gospel.
The first book I came across as a rabbi was the Gospel of Matthew. I was just blown away by how Jewish this book is. Then some time later I met believers, I was stunned by how differently they understand this book. I would like to talk today about how this book is revealed to the Jews.
At the time when Yeshua walked this earth, the people in Israel were mostly illiterate, unable to read and write. There were, of course, wise men who read and wrote, but most people were not literate. The second trouble is that the majority did not know Hebrew and spoke Aramaic. How did people learn Torah? People would come to the synagogue, read the Torah three times a week, read every verse of the Torah in Hebrew, and translate it into Aramaic. These translations were the first commentaries on the Torah. These Hebrew translations are called targum; they contained additions, understandings of the translators themselves, comments of the rabbis from which the faith of the common people was formed, including ideas about the Messiah. When I read the book of the Gospel of Matthew, as a rabbi it was important for me that it corresponded to the oral tradition as well. This in the Gospel was given to me from the first pages. Literally from the first line.
Pedigree. Immaculate birth.
Matthew begins his gospel with the words: "This is the genealogy of Yeshua." For Hebrew, this is almost a quote from the first book of Moses 5.1: " Here is the genealogy of Adam. In the first book of Moses there is a genealogy of Adam. The same commentators that we spoke about at the beginning, they say that this is not just the genealogy of Adam - this is the genealogy of mankind. The name Adam in Hebrew means man. In Hebrew, it consists of three letters: א (aleph), ד (dalet),מ (ma'am). The commentators saw three names in this: Abraham, David, and the Messiah. In these words, there was a hint of a compressed history from Abraham to Mashiach. Matthew begins his Gospel with the words: "Genealogy of Yeshua Mashiach, Son of David, Son of Abraham." This overlaps with what is written in the first book of Moses.
But there is something unusual about the genealogy that Matthew gives. If we are any other genealogy in the Tanakh, we will see that when the genealogy is given, the descendants of a person are listed, the genealogy of Adam refers to the sons of Adam, the genealogy of the sons of Noah refers to their children, suddenly, when we read the genealogy of Yeshua, we read about his ancestors, not about his descendants. It `s very unusual. This could have been the beginning of Abraham's genealogy. When such a genealogy is given, it makes one think, it puts the Messiah in front of Abraham. Jewish tradition says that Mashiach really exists before Abraham. Already in the first chapter, the first book of Moses, it is said about the spirit that hovered over the water, the commentators say that this is the spirit of the Messiah. In Isaiah 66, when the commentators discuss this verse, they say: before the first enslaver was born, the last liberator was born, which means that there was before any man. The commentators say, why did the Almighty choose Abram? So that Mashiach would be born from him. In the plan of the Almighty, the incarnation of Mashiach was before Abraham. Another story tells about what was before the creation of the world. It is said that the Almighty was sitting on his throne, to the right of Him was the Garden of Eden, to the left of Him was the entrance to Hell, in front of Him was the mountain Temple, in the middle - the altar, and the name of Mashiach was inscribed on the altar. Again, we see that Matthew shows exactly this, he says that Mashiach existed before Abraham, Mashiach himself says this.
Further, Matthew gives a long genealogy, consisting of 42 genera. Matthew breaks it down into three groups of 14. Matthew says (1:17): “So all the generations from Abraham to David are fourteen generations; and from David to the migration to Babylon fourteen generations; and from the migration to Babylon to Christ, fourteen generations. This is also a very famous Jewish tradition. Tradition compares the Messiah with the moon, Psalm 89 speaks of this. Tradition says that Abraham can be likened to the young moon. From this began the development of Israel and lasted 14 days before David, as 14 days before the full moon. Then Israel fell and 14 days passed before the descent to Babylon (at this point the moon was again very small). The next 1 days is the ascent to Mashiach, and at the end of the third period of 14 days, there will again be full moon(Mashiach), and it will be established forever. And this statement of Matthew also coincided with the Jewish tradition.
I read this book further and saw that Yeshua was not born of an earthly father. Jewish tradition also speaks of this. This is the 5th chapter of the book Lamentations of Jeremiah: “we have become orphans, without a father; our mothers are like widows.” Jewish commentators say about this verse: Are you complaining that you are left orphans? I will reveal to you a savior who will not have a father. The verse from the 53rd chapter of Isaiah is understood in the same way: “For He ascended before Him as a offspring and as a sprout out of dry ground; there is neither form nor majesty in Him; and we saw Him, and there was no form in Him that would draw us to Him,” i.e., Yeshua arises as a sprout. Also Psalm 2: I will proclaim the decree: The Lord said to me: You are my Son; Today I have begotten Thee”, Zechariah also speaks about this: “…”. All this that Matthew cites, he cites not only in accordance with Scripture, but also in accordance with oral tradition.
When I read this, the thought did not leave me that I have been studying these texts for 20 years, deeply studying Midrash, the Talmud and all Jewish texts, if I had not read these books I would not have been able to understand what Matthew writes. I thought, could this book be a fake? What education should a person have to make such a fake? It's just not possible. I read chapter after chapter, read the Sermon on the Mount. Everything that Yeshua says is also in Jewish sources, there are no contradictions. I have read the Gospel several times and have not found any contradictions. Yeshua rose from these pages as a Jewish rabbi.
Different Understandings of the Gospel
I wondered what happens to people who believe in Yeshua? I decided to enter the Christian community. It was not easy because we have many different communities in Israel. At first I ended up in places where I could not stay, but when I met believers and started talking to them about the gospel, I saw that we look at the gospel in a completely different way. The Hebrew word for gospel is " besora - good news, good news. The same word also means incarnation, something that became flesh. I tried to understand when talking with Christians what is good news for them, what they see good in good news, what is the essence of good news? Some people said the good news is that Yeshua died for our sins. Others said that Yeshua sat at the right hand of the Most High. Still others said the good news is that we now have salvation. All three of these things weren't good news for me.
Why do I need the forgiveness of sins? I am wrong again. I can repent again, but I will sin again. When the Temple stood, I could come and offer a sacrifice: a dove or a ram. Now I don't have to do this, I get redemption in the blood of Yeshua, he entered the Holy of Holies with this sacrifice. He atones for my sins. But I keep sinning! Can a redeemed person sin? Maybe this is just part of the good news? Besides, Yeshua really sat at the right hand of the Father, but I did not obey him. John says that a person who serves Yeshua cannot sin. He says if a person sins, then he did not know God, it means that he is not subject to Yeshua. Apparently, salvation and the Kingdom are only part of the good news. Usually that's what they share when they do evangelism, start with these things. Missionaries often come up to me, by the way I dress, they think that an ordinary Orthodox Jew, that they will come to me, will tell me about Yeshua. And so they start a conversation: Do you know that there is a king in heaven? Or they ask: Where will you go when you die? Or they say: Do you want to become a real Jew? None of this appeals to me. In my Jewish life, it didn't bother me that I would go to hell. It is like a worker who is hired to pick fruit for the garden. He knows that if he does a bad job, he will not be paid money, they may even be punished. There are workers who will care that they won't get paid, there are workers who will worry that they can't do their job. Most Jews have the second situation. What hinders the Jew is that he cannot be a conductor of the Divine light. The Lord told me: be My witness, but I cannot be a witness, I sin all the time. Punishment is, of course, scary, but the scary thing is that God is not pleased with me - this is what hinders me. There is darkness in me and it does not allow the Divine light to pass, I cannot be a good servant to Him - this is worse than punishment, because I love Him, I am not afraid of His punishment. If a child breaks mom's favorite vase, mom will punish him, but it's a pity that mom lost her favorite thing. It was the same in my relationship with God. For most Jews, it's like that. The Jew is hindered by the fact that he cannot serve the Almighty. What then is the good news? I can receive the remission of sins, I will not be punished, but I still cannot serve God.
I had all these thoughts while I was talking with believers, the only comfort was that I could study scripture. I tried to find in scripture, what kind of gospel? There are four books that are called the Gospels, but they tell about the good news and it is not always possible to understand what the good news is. None of the believers could tell me what the good news was. It was important news, but it was hard to call it good news. I sinned, someone died for my sins, but I still continue to sin - it was scary.
INTRODUCTION
The etymology of names is of extraordinary interest to everyone
intelligent person. Names are transformed beyond recognition in different cultures, the transformation of the Hebrew name Yochanan /יחנן / is especially unique: YOHANAN-IOANNIS/Greek from here John/-YOKHAN/German/ - IVAN/Vanya/ukr./-JOHN/English/-JANNI/Ital./-VANO/Georgian/-JUAN/Spanish/-IVA/Chinese/ - JEAN/French/-YUKKA/Finnish/ etc.
In this section, we will make a journey to the origins of the names of the Bible, and start with the names
apostles.
YESHUA GOT HIMSELF 12 DISCIPLES WHO LATER BECAME HIS APOSTLES OF THE GOOD NEWS / in Greek. απόστολος - "ambassador, envoy”, an interesting analogue of this word in Hebrew מַלְאָךְ MALAKH, which means ANGEL - "messenger", "messenger")
FOR THE FIRST TIME HE STARTED TO CALL HIS DISCIPLES IN LUKE 6:13 >>>
13.καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ καὶ ἐκλεμενος ἀπ ’αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν significance
ובהית הבקר אסף אליו את תלמידיו ויבחר מהם שנים עשר אשר גם קרא להם שליחים׃
13 When the day came, he called his disciples and chose twelve of them, whom he named apostles (or, according to Hebrew: ANGELS, his messengers):
In the early Christian communities, this was the name for itinerant preachers.
They can be called messengers of God's will.
THEIR NAMES from Ev.ot Matthew 10: "And calling his twelve disciples, he gave them power over unclean spirits, to cast them out and heal every sickness and every disease.
2 And these names of the Twelve Apostles are: ... Simon, who is called Peter, and Andrew, his brother, James Zebedee, and John, his brother,
3 Philip and Bartholomew, Thomas and Matthew the publican, Jacob Alpheus and Leoway, surnamed Thaddeus,
4 Simon the Zealot and Judas Iscariot, he betrayed him.
5 Jesus sent these twelve, and commanded them, saying, Go not in the way of the Gentiles, ...;
6 but go... to the lost sheep of the house of Israel;
THEIR NAMES: from Heb. from LUKE.6: "14 Simon, whom he called Peter, and Andrew his brother, James and John, Philip and Bartholomew,
15 Matthew and Thomas, James the Alpheus and Simon, called the Zealot,
16 Judas Jacob and Judas Iscariot, who later became a traitor."
/synod.translation/
First Apostle.
/start/
Apostle Peter / Kefa / Greek. Απόστολος Πέτρος
; in Aramaic Kefa; in Hebrew he was called שמצין SHIMON / It was with such a name that Shimon the fisherman wore when the Savior of the world YESHUA approached him, it meant in Hebrew "GOD HEARD" . Amen.
I heard and called him Kefa / Peter, which means as we all know
"STONE, ROCK" .I tell you: you are Peter / STONE, ROCK, and on this rock I will build My Church, and the gates of hell will not prevail against it; And I will give you the keys of the kingdom of heaven: and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matthew 16:18-19).Very rarely, when a name is explained in the Bible, opponents of the significance of the etymology of names will say that it does not matter what the NAME MEANS. Defenders will say: "extremely important", since the name in those days spoke for itself and could tell a lot to the interlocutor.
He was married and worked as a fisherman along with his brother Andrei. Meeting Shimon and Andrew, YESHUA said: “Follow Me, and I will make you fishers of men” (Matthew 4:19).
By nature, Peter was very lively and quick-tempered: it was he who wished to walk on the water in order to approach Jesus, and it was he who cut off the ear of the servant of the high priest in the Garden of Gethsemane. On the night after the arrest of Jesus, Peter, as predicted by the teacher, showed weakness and, fearing to incur persecution, denied him three times. But later Peter sincerely repented and was forgiven by the Lord.
Together with James and John, he was present on Mount Tabor when Yeshua/Jesus was transfigured.
After the ascension of the Lord, the apostle Peter preached the word of God in different countries and at the same time performed great miracles - he raised the dead, healed the sick and the weak, and headed the college of the twelve apostles. He served as bishop of Rome for 25 years - from 43 to 67-68.
During the persecution of Emperor Nero against Christians, the Apostle Peter was crucified on an inverted cross in 64 (according to another version - in 67-68) upside down at his request, because he considered himself unworthy to die the death of his Lord.
Peter is the author of two Catholic epistles included in the New Testament.
Second Apostle
Andrei / name of Greek origin Ἀνδρέαν, perhaps he was called in Hebrew אדיר ADIR, the name is quite rare, but it is similar to "Andrey" in sound and meaning /
Greek name Andrew with meaning "male", "masculine". Of the Jewish names, the closest in meaning is - Gavriel (same as Gavriil or Gavrila) from the roots - "man" and "Gd". However, the first option is more likely - ADIR, which literally means "powerful" "huge", "courageous".
Matthew (10:2), Mark (3:18), Luke (Luke 6:14), Acts of the Apostles (1:13).
Andrew was the brother of the Apostle Peter, a fisherman, like Peter, was born in Bethsaida, a city on the northern shore of Lake Galilee.
Andrew became the first of the called disciples of Yeshua ha Mashiach//Jesus Christ.
Scripture conveys to us very meager information about the Apostle Andrew, but his biography speaks for itself. The Gospel of John says that during the miracle of the multiplication of loaves, Andrew pointed to a boy who had “five loaves of barley and two fish” (John 6:8-9). He also showed the Savior to the Gentiles who came to Jerusalem to worship the true God (John 12:20-22). According to the Evangelist Mark, Saint Andrew was one of the four disciples of Yeshua/Jesus, to whom He revealed the fate of the world on the Mount of Olives (Mark 13:3).
Until the last day of the Savior's earthly journey, his First-Called Apostle followed him. After the death of the Lord on the Cross, Saint ADIR//Andrey became a witness of the Resurrection and Ascension of Christ. On the day of Pentecost (that is, fifty days after the Resurrection of Jesus) in Jerusalem there was a miracle of the descent of the Holy Spirit in the form of fiery tongues on the apostles. Thus, inspired by the Spirit of God, the apostles received the gift of healing, prophesying and the ability to speak in different dialects about the great deeds of the Lord. The twelve disciples of Jesus divided among themselves the countries where they were to carry the gospel sermon, converting the pagans to Christ. By lot, the vast lands of Bithynia and Propontis with the cities of Chalcedon and Byzantium fell to Saint Andrew, also the lands of Thrace and Macedonia, extending to the Black Sea and the Danube, in addition, the lands of Scythia and Thessaly, Hellas and Achaia, the cities of Amins, Trebizond, Heraclius and Amastris. Saint Andrew passed through these cities and countries, bringing the gospel sermon to the pagans. The first field of his apostolic ministry was the coast of the Black Sea, which in those days was called the "Euxine Pontus" ("Hospitable Sea"), the southern coast of Turkey.
Eusebius of Caesarea in the first half of the 4th century, referring to the work of Origen that has not come down to us, speaks of Andrew's ministry in Scythia
Between Iberia and Scythia Andrew visited, as stated, the Bosporus, Feodosia and Chersonese.
Historians believe that he, like his Teacher Yeshua and brother Peter, was crucified by pagan barbarians.
Third Apostle
Jacob Zebedee / in Greek .Ἰάκωβος ὁ τοῦ Ζεβεδαίου
reads like Jacobos tov / son of Zebedaiah; in Hebrew: יעקב בן זבדי is read and pronounced - Yaakov ben / son of Zebdey /
This name comes from the patriarch Yaakov ben Yitzhak, the grandson of Avraham, is interpreted as a derivative of the word akev “heel, footprint”, since Yaakov came out of his mother’s womb, grasping the heel of his elder brother, Esav (Gen. 25:26). Because of the synodal translation, many people think that Zebedee is the surname of the apostle, however, as we see from the Greek and Hebrew, this is by no means the case.
Interestingly, in addition to a proper name, the Hebrew יעקוב in Hebrew Yaakov is verb in the future form of the third person masculine and is translated "(he) will follow, will follow."
The apostle was born in Galilee, he was the elder brother of the apostle John. The scene of the calling of the brothers is described in the Gospel of Matthew (4:21) and Mark (1:19) The ardent character of the brothers was fully manifested when they wanted to bring down fire from heaven on the Samaritan village (Lk. 9:54); and also in a request to let them sit in the Kingdom of Heaven on the right and left side from his Master (Mark 10:35-37).
James is mentioned in the list of apostles in the Gospel of Matthew (10:2), Mark (3:17), Luke (6:4), Acts of the Apostles (1:13).
James, along with his brother and apostle Peter, was the closest disciple of the Lord. Together with Peter and John, he witnessed the resurrection of the daughter of Jairus (Mark 5:37; Luke 9:51). Yeshua made them only witnesses of his Transformations (Matthew 17:1; Mark 9:2 and Luke 9:28) And Gethsemane struggle(Mark 14:33).
After the resurrection and ascension of Yeshua/Jesus, Jacob appears in the pages of the Acts of the Apostles. He, along with other apostles, was filled with the Holy Spirit on the day of Pentecost (Acts 2:1-4), participated in the organization of the first Christian communities. In Acts, his death is also reported (12:2), according to this message, King Herod Agrippa I " killed James the brother of John with the sword(Greek μαχαίρᾳ)". Judging by the further text, this happened in the year 44. The Apostle James is the only apostle whose death is recorded on the pages of the New Testament.
Fourth Apostle
John / in Greek in the Septuagint Ἰωανὰν, in Hebrew יוֹחָנָן Jochanan- / John (Johanan) is a classical Hebrew name. It is based on the root "khan" ("khen"), meaning "good, joy", and it translates as "GOD'S GRACE" From this name came the name Ivan, it entered into everything European languages in the form of John, Jean, Juan, Johann, etc. Second translation: "GOD HAVE PITY"
Author of the Gospel of John, Book of Revelation
and three epistles included in the New Testament.
The birthplace of John the Theologian was Bethsaida.
IN Mark 3:17: "James of Zebedee and John the brother of James, calling their names Boanerges, that is," sons of thunder ", Name "Voanerges"/βοανηργές read as BOANERGES (son of thunders), besides this, it also indicated some features of the character of the holy Apostle. Being pure, kind, gentle and trusting, he was at the same time full of intense zeal for the glory of God. He loved the Lord with all the strength of his innocent heart. That is why the Lord loved John more than all His other disciples. A year after his calling, John was chosen by the Lord from the multitude of His disciples to be among the 12 Apostles.
In A.D. 50, i.e. two years after the righteous death of mother Yeshua Miriam, Saint John was still in Jerusalem, as it is known that he was present at the Apostolic Council in Jerusalem that took place that year. Only after 58 A.D. Saint John chose for himself a place for preaching the gospel of the country of Asia Minor, where St. Apostle Paul.
He directed all the energy of his spirit to eradicate paganism here and establish the holy faith. The seven churches of Asia Minor were the subject of his special concern - in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea. Mostly he lived in Ephesus.
Under the emperor Domitian (81-96), the Apostle John was summoned to Rome as the only surviving apostle, and by order of this persecutor of the Church he was thrown into boiling oil, but the power of God preserved him unharmed, like three youths in a fiery furnace. Here John wrote the Apocalypse or revelation about the destinies of the Church and the whole world.
In addition to the Gospel and the Apocalypse, the apostle John wrote three epistles, which were included in the New Testament books, as Catholic (i.e., district epistles). the main idea in his epistles - Christians need to learn to love: "Let us love one another, for love is from God, and whoever loves is born of God and knows God; whoever does not love does not know God, for God is love" (1 John 4:7-8).
“Love reaches such perfection in us that we have boldness in the day of judgment, because we walk in this world as He does. There is no fear in love, but perfect love casts out fear, because in fear there is torment. He who fears is not perfect in love Let us love Him, because He first loved us. Whoever says, "I love God," and hates his brother, that one is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And we have such a commandment from Him, that he who loves God love his brother also" (1 John 4:17-21).
On the subsequent activity of the Apostle John, tradition has preserved some remarkable information, showing what love his heart was filled with. When visiting one of the churches of Asia Minor, among those listening to his word, John noticed a young man distinguished by extraordinary talents, and entrusted him to the special care of the bishop. Subsequently, this young man became close to bad comrades, became corrupted and became the head of a gang of robbers. John, having learned about this from the bishop, went to the mountains, where the robbers raged, was seized by them and brought to the chief.
At the sight of the Apostle, the young man became extremely embarrassed and rushed to run away from him. John rushed after him, encouraged him with touching words of love, himself brought him to church, shared with him the labors of repentance, and did not rest until he completely reconciled him to the Church. IN last years In his life, the Apostle spoke only one admonition: "Children, love one another." The students asked him: "Why are you repeating the same thing?"The apostle replied:" This is the most necessary commandment. If you fulfill it, then you will fulfill the entire law of Christ."
This love turned into fiery jealousy when the Apostle met false teachers who corrupted the believers and deprived them of eternal salvation. In one public building, he met the false teacher Kerinf, who denied the deity of the Lord Jesus Christ. " Let's get out of here soon- said the Apostle to his disciple, - I'm afraid this building will collapse on us."
Saint John the Theologian died of natural causes (the only one of the Apostles), being about 105 years old, during the reign of Emperor Trajan. The circumstances of the death of the Apostle John turned out to be unusual and even mysterious. (At the insistence of the Apostle John, he was buried alive. The next day, when the apostle’s grave was dug up, it turned out to be empty. This event, as it were, confirmed the assumption of some Christians that the Apostle John would not die, but would remain alive before the Second Coming of Christ and will convict the Antichrist. The reason for the emergence of such an assumption was the words spoken by the Savior shortly before His ascension. To the question of the Apostle Peter, what will happen to the Apostle John, the Lord answered: "If I want him to stay until I come (second time), what do you care, you follow Me." The Apostle John remarks in his Gospel on this subject: "And this word passed among the brethren, that the disciple would not die" (John 21:22-23).)
Fifth Apostle.
Philip / Greek name Φίλιππος in Hebrew פינחם PINHAS "/. The most difficult name for a researcher out of 12 apostolic names. The question arises: how could a family of Jewish fishermen give their son the name Philip, which means from Greek. "horse lover"? the closest Hebrew name is PINHAS, such a name is given to people in Israel today who want to change their Greek. name Philip in Hebrew...and it means "brave warrior", I think that the Savior still needs brave warriors to this day.
Mentioned in the lists of the apostles in the Gospel Matthew (10:3), Mark (3:18), Luke (6:14), and also in the Acts of the Apostles (1:13).
The Gospel of John reports that Philip was from Bethsaida //in Hebrew בָּ֫יִתצַיָּדִים Beit Tsayyad/ This name is translated from Hebrew: "Fishing House" Philip brought Nathanael (Bartholomew) to YESHUA/Jesus (1, 43-46). On the pages of the Gospel of John, Philip / PINCHAS appears three more times: he talks with Jesus about bread for a multitude of people (6, 5-7); leads to Jesus the Greeks (Hellenized Jews) (12, 20-22); asks Jesus at the Last Supper to show the Father (14:8-9).
Such a name in the Tanakh / Old Testament was Pinchas - the son of Elazar, grandson of Aaron.
Eusebius of Caesarea quotes a report by Clement of Alexandria that Philip/PINCHAS was married and had daughters.
Philip preached the gospel in Scythia and Phrygia. For his preaching activity he was executed (crucified head down) in 87 (during the reign of the Roman emperor Domitian) in the city of Hierapolis Phrygian, in Asia Minor.
sixth apostle
Bartholomew (in Greek: Βαρθολομαίος, in Aramaic and Hebrew (תולמי-בר)bar/SON TOLMAY.The name Bartholomew, as you can see, consists of two words, question # 1: what does the Aramaic name of his father TOLMAI mean?
name means "cultivating the land with a plow, a hoe", usually given to people connected with the land - peasants.
However, we see that the apostle was also a middle name, which was very often practiced in the east.
There is almost unanimous opinion among biblical scholars that Nathanael, mentioned in the Gospel of John (1:45-50), is the same person as Bartholomew.#2.
What does it mean?
Nathanael / in Greek. Ναθαναὴλ, in Hebrew נתנאל NETANEL
Nathan means "gave", "el" - God. The name Netanel can be translated as "God gave".
Therefore, the Apostle Bartholomew - "God gave." one of the first disciples of YESHUA, called fourth after Andrew, Peter and Philip. In our list, he is the sixth apostle according to the Gospel of Luke.
The Evangelist reports that Bartholomew was from Cana of Galilee (John 21:2). Apparently, he was a relative or close friend of the Apostle Philip, since it was Philip who brought Bartholomew to Jesus / YESHUA, and they are mentioned side by side in the lists of the apostles. It is impossible not to quote this famous passage from Scripture,
where our hero is practically one of the first in the Gospels to understand WHO before him:
"Philip finds Nathanael and says to him: We have found the One about whom Moses in the law and the prophets wrote, Jesus the son of Joseph of Nazareth.
46 But Nathanael said to him, Can anything good come from Nazareth? Philip tells him to go and see.
47 When Jesus saw Nathanael coming towards him, he said of him, Behold, indeed, an Israelite in whom there is no deceit.
48 Nathanael said to him, Why do you know me? Jesus answered and said to him, Before Philip called you, when you were under the fig tree, I saw you.
49 Nathanael answered him: Rabbi! You are the Son of God, You are the King of Israel.
50 Jesus answered and said to him, You believe, because I told you: I saw you under the fig tree; you'll see more."
There is historical evidence that the Apostle Bartholomew/Nathanael was executed in the city of Greater Armenia Alban (Albanopol, Urbanopol), which the Orthodox tradition identifies with Baku, in which, during excavations near the Maiden Tower, the remains of an ancient temple were found, identified with the basilica erected over the place of death apostle. According to another version, Albana refers to the Pontic city of Nikopol.
The apostle was crucified upside down, but he continued his sermon, then he was taken down from the cross, skinned, and then beheaded. Terrible martyrdom for the sake of God and you and me.
seventh apostle
Thomas - most likely of Slavic origin, from the Greek Θωμᾶς Thomas, hence the German / English-Thomas, in Aramaic the apostle was called תומאס THEOM / Name means: "twin".
One of the moments in the gospel story associated with Thomas is the so-called "assurance of Thomas." Thomas did not believe in the stories about the resurrection of Yeshua until he saw with his own eyes the wounds from the nails and the ribs pierced by a spear. Expression " doubting Thomas" (or " incorrect”) has become a household name for the incredulous listener.
After meeting with the resurrected Teacher and subsequently the Holy Spirit descended on him, Yeshua became a brave spiritual warrior, there is evidence that he reached India, preaching the Gospel.
This one short story:
While preaching in the city of Meliapor (Malipur), located on east coast Peninsula of Hindustan, the Apostle Thomas was accused by one pagan priest who killed his son, in the death of a young man. The crowd seized St. Thomas as a murderer and demanded punishment. The Apostle Thomas asked to be allowed to speak with the murdered. Through the prayer of the apostle, the young man came to life and testified that the murder was committed by his father. After preaching the Gospel, Thomas was martyred in the Indian city of Melipura - he was pierced with five stakes.
Eighth Apostle.
Matthew / Levi (Greek Ματθαίος, in Hebrew and Aramaic מתי/מתתיהו, MATEU or MATITIAhU). The second name I personally like more MATITIAhU literally means "gift of YHWH"
Mentioned in the lists of the apostles in the Gospel Matthew (10:3), Mark (3:18), Luke (6:15), Acts of the Apostles (1:13). Sometimes the Gospels call him Levi Alfeev, that is Levi ben/son of Alpheus//Aleph. Question: WHY?
ANSWER: The name Levi comes of course from "Levite" - the priest of Adonai and means "accompanying".
It is interesting that he was one of the three sons of Alpheus, who all three followed the Savior, let me remind you the names of the other two: Jacob Alpheus and Leove, nicknamed Thaddeus.
The name Alpheus comes from the name of the first Hebrew letter aleph-א, i.e. first,
perhaps he was the first father to bless his children to serve the Messiah.
The only one true fact, reported by the Gospels, that Levi Matthew was a publican, that is, a tax collector. In the text of the Gospel of Matthew / MATITIAh, the apostle is called " Matthew the publican”, which may indicate the humility of the author, since the publicans were deeply despised by the Jews. The Gospel of Mark (2:14) and the Gospel of Luke report the call of Levi Matthew: "After this [YESHUA] went out and saw a tax collector named Levi sitting at the tax office, and he said to him: Follow Me. And he, leaving everything, got up and followed Him".
Such behavior of the collector is beyond praise, it is not so easy for a simple person to follow the first call, and it is very difficult for a tax official because his heart is weighed down by mammon, but the future apostle showed that
nothing is impossible for a person if he loves God, indeed glory to the Creator for the wonderful heart of Matityahu, he did not disgrace his wonderful name "YHWH's gift" and even gave us a gift by writing his Gospel. ( my note A.P .: in this is the hand of the Lord, that the Levite begins the book of the New Testament, i.e. the chosenness of the people, and in particular the tribe of the law, is not given casually in God's plan)
Almost nothing is known about his later life. According to some sources, he preached in Ethiopia, where he was martyred around the year 60; according to others, he was executed for preaching dedication to the One God Yeshua - YHWH in the Asia Minor city of Hierapolis.
Ninth Apostle.
Jacob Alfeev / (gr. Ιάκωβος ο Μικρός
, lat. Iacobus Minor - Jacob the Younger, in Hebrew- יעקב בן חלפי Jacob ben Alefv In the list of apostles (Mt.10:3; Mk.3:18; Lk.6:15), but no other information about him is reported.
This name has two meanings "followed" or " following someone", and the second " heel, footprint, knee". The name of his father Alpheus / ALEPH denotes the first, from the first letter in the Hebrew alphabet א- aleph
There is evidence that James, like his brother Matthew, was a publican (tax collector), preached in Judea, and then, together with the Apostle Andrew, went to Edessa. After that, he independently preached in Gaza and Eleutheropol (South Palestine). He was martyred (crucified on a cross) on the way to Egypt in the city of Ostracin.
James of Alpheus should be distinguished from the Apostle James Zebedee or James the Elder, and also from James, "the brother of the Lord", an apostle from among the 70, the first bishop of Jerusalem, called James the Younger. Confusion among some authors in the past was facilitated by the fact that Jacob Alfeev is also sometimes called Jacob the Younger.
Tenth Apostle.
Before starting the analysis of the name of this apostle, it must be said that opponents of the accuracy of the Gospels find fault with this NAME most of all, trying to prove that there are inaccuracies in the Gospels, saying that even in the names of the apostles there are discrepancies.
study the Scriptures, and you, dear critics, have no such desire.
Apostle Judas to Jacob in from Heb. from LUKE.6:16
"Judas Jacob and Judas Iscariot, who later became a traitor."
And "Levvay, surnamed Thaddeus" from Ev. Matthew 10:3- - THE SAME PERSON.
The fact is that in Israel at the time, as in ours, a person could have three, and sometimes four names at once, for example, the author of these lines has the same number of names, one Jewish - Hillel, another English Glen, because no one of my American friends, they are not able to pronounce the first name, but the third Greek Gennady, whose name
my classmates know, but around me at the present time, including my mother and wife, they call me by the first name.
It was very easy to give a new name - spiritual, in those days, the best example is with Shimon / Simon-Kefa-Peter.
SO,
first name of the apostle
Judah, / in Hebrewיהודה, Yehuda / The name comes from the name of the fourth son of Jacob from Leah, who received the birthright from his father (instead of his older brother); the eponym of the tribe of Jews / The name of Yehuda is interpreted as " Praise to the Lord" (Gen. 29, 35). In the story of Joseph, Yehuda is the most merciful of his brothers: he persuades others not to kill Joseph, but to sell him to the Ishmaelites (Genesis 37:27). During the second trip to Egypton, he persuades his father to let Benjamin go with him and the brothers (Gen. 43, 3-5, 8-10); in Egypt, he is then called to become a slave instead of Benjamin (Gen. 44, 14-34), i.e. I am ready to sacrifice myself for my brother.
middle name of the apostle:
Levvey -לוי Levi means accompanying, accompanied./In old sl. variant "adhered", /
This was the name of the third son of Leah, she said: 34. “From the beginning, she also gave birth to a son, and said: now my husband will cling / old-fashioned translation / to me, for I bore him three sons. (i.e. "will accompany me"), since I bore him three sons" Genesis ch.29.
3). Thaddeus - תדא Thaddai, - "your boyfriend" was usually the name of close friends, younger brothers, bodyguards. Perhaps he was a rather strong guy.
So, Yehuda - "his boyfriend" / name-nickname Taddai /, accompanied / the name of Levi / Yeshua on all His earthly paths,
later, after His death and resurrection, he became a messenger / in Greek apostle /
Messiah / Christ in Judea, Galilee, Samaria and Idumea, and then - in the countries of Arabia, Syria and Mesopotamia, and finally came to the city of Edessa. The news has been preserved that the holy Apostle Jude went preaching to Persia and from there wrote in Greek his conciliar epistle, in whose short words many deep truths are contained. He fully justified his name PRAISE TO THE LORD, which cannot be said about his friend Yehuda from Kariot / Judas Iscariot,
better known for his betrayal of the Savior.
Eleventh Apostle
Simon the Zealot / in the Gospel of Matthew / and the same apostle only Simon, nicknamed the Zealot / in the gospel of Luke / ((Greek. Σίμων ο Κανανίτης
in Hebrew his name was שמצין SHIMON // That was the name of another Shimon the fisherman, / Kefa -aram. Petros-Greek /
The name means in Hebrew "GOD HEARD".
I think that all readers of the Gospel have questions:
Why in the two Gospels the Apostle Simon / Shimon are called differently Kananit and Zealot, in the synodal translation one might think that in the first version the Kananit is a surname, is that so?
Secondly, it is written that the Zealot is a nickname, is it so?
Let's figure it out together!
1) Word " Kananite
"given in Scripture as a designation of the area where this person comes from, namely from Cana of Gallilee, the place where the first miracle of the Savior took place.
Purpose: I would venture to suggest not to confuse him with another apostle with the same name, Simon Peter, who at first everyone called Simon / Shimon. It is interesting that three towns or, if you like, villages in Galilee, a little north of Nazareth, have such a name.
2) Most scientists agree that the nickname Zealot
, comes from his belonging to a militant Jewish party / group of Zealots, the Greek name for these guys, but in Hebrew / see below / canaim, i.e. Zealot \u003d Canaim. Kanahim - a more reliable origin of the name of the apostle
And " discrepancies
" in the Gospels NO.
Zealots (from Greek ζηλωτής, lit. “ zealot, adherent”, Heb. קנאים, canaim) is a socio-political and religious-eschatological movement in Judea that arose in the era of the Maccabees in the 2nd half of the 1st century BC. e. and finally took shape in the middle of the 1st century AD. The main goal of the Zealots was the abolition of Hellenistic influence and the overthrow of Roman rule, for which any means were considered suitable. By the middle of the 1st century A.D. e. Zealots took shape in a political party to fight the king of Judea - Herod the Great. From the facade of the Temple in Jerusalem, rebuilt by Herod, they knocked down a golden eagle, as an inducement to idolatry and a hint of Roman rule.
The demands of one of the most bloodthirsty emperors of Rome, Caligula, to place his idols throughout the empire, the rude attitude of Roman soldiers towards the Temple and the faith of the inhabitants of Judea led to a significant radicalization of the Jewish population and, accordingly, replenishment of supporters of the Zealots. After the robbery of a large part of the temple silver by the Roman procurator, the Zealots organized the so-called. The great Jewish uprising that led to the Jewish War of 66-73 AD. The troops of Cestius Gallus from Syria, who arrived in time to help the Romans, were defeated by the rebels.
The Zealots, being irreconcilable opponents of the Romans, decided to fight to the end, justifying this also by the fact that only the Messiah, a descendant of David, can rule Israel.
Simon, being a Zealot, probably most expected from Yeshua the announcement that he was the long-awaited Messiah / Messiah / Christ.
The most courageous warriors stood out in a separate wing and received a nickname from the Romans - sicari ("killers"). Their radical warlike actions led to war with the Romans. So, one of the Sicarii Menachem, the son of Judah, captured the fortress of Masada and killed the Roman garrison.
The most famous Zealots are Simon (Shimon) Bar-Giora and Yochanan of Giskhala. The Zealots are sometimes seen as having been founded by Judas the Galilean and Zadok the Pharisee " fourth sect", along with the Pharisees, Sadducees and Essenes, which were mentioned by Josephus Flavius, a participant in the Jewish wars.
Remember how the apostle Simon/Peter, a former fisherman, drew his sword and hit one of those who grabbed Yeshua and hit his ear with his blow, you don’t have a question where did he get the sword?
Answer: perhaps his friend Shimon has a Zealot, who, like all Zealots, never parted with the sword. By the way, if he had already used a sword, I think there was more than just an ear problem.
twelfth apostle
Judas Iscariot (Hebrew י הודה איש קריות, Yehuda ish-Krayot), the son of Simon, who betrayed Yeshua ha Mashiach, the Savior of the world.
The name means Judah (Yehuda) - "Praise the Lord"(Gen. 29:35), “ praise or glorified»
And, unfortunately, the apostle, as we all know, does not justify the meaning of his name and, most importantly, his apostolic calling - anointing, obliges a lot, satan followed the lead and betrayed his Teacher Yeshua.
Iscariot (Heb. אִישׁ־קְרִיּוֹת, Ish Krayot, where Heb. אִישׁ - man, husband; Hebrew קְרִיּוֹת - cities, settlements).
1. " man from Kryot”, at the place of his birth in the city of Karyota (Kariof) - possibly identical to the city of Kiryat in Judea.
2. According to another theory, since the word "Krayot" means a suburb, i.e. "Ish-Krayot" Literally translated as " suburban", which is very likely, since Jerusalem in those days was a rather large city, and there were many small villages near it, which were called" Krayot"
3. Sometimes the meaning of the word is derived from the Aramaic ish karia " false", or from the root of the Greek. σκαρ equal to Heb.-Aram. " to paint"(Iscariot -" dyer").
4. Either Iscariot is a distorted Greek. Greek σικάριος (sikários) ( "sicarium"; "armed with a dagger", "assassin"), as the Zealots were sometimes called - participants liberation struggle against Roman rule in Israel.
According to this fourth version, Judas received the nickname "Iscariot" among the apostles to distinguish him from another disciple of Yeshua, Judas Jacoblev, nicknamed Thaddeus.
By the way, in the analysis of this name, I forgot to write that Judah was the son of Joseph and the brother of Jacob, the named father and brother of Yeshua. Referring to geographical location of the city of Kerioth (Krayot), most researchers agree that Iscariot was the only representative of the tribe of Judah among the apostles. (Yeshua / Jesus - also from the tribe of Judah)
The canonical motives for the betrayal of Judas are: the love of money and the participation of Satan.
1. Matthew considers the love of money to be the motive for betrayal: “ Then one of the twelve, called Judas Iscariot, went to the chief priests and said: What will you give me, and I will betray Him to you? They offered him thirty pieces of silver” (Matthew 26:14-15);
2. Mark also insists on the sole and dominant role of the love of money: “And Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. And when they heard it, they rejoiced, and promised to give him pieces of silver” (Mark 14:10-11);
3. Luke combines, considering the motive of betrayal and love of money and the participation of Satan: “Satan entered into Judas” (Luke 22:3), “...and he went and spoke with the chief priests and rulers, how to betray Him to them. They rejoiced and agreed to give him money” (Luke 22:4-5);
4. John is silent about money and insists on the involvement of Satan: “And after this piece Satan entered into him” (John 13:27).
THE FINAL
Dear friends, please be kind if you have read this material.
make copies for your friends and yourself, and for Bible studies.
I will be glad to questions on the topic, my phone is / 1-847-650-9766, Hillel Tagansky.
ALL ONE MIGHTY GOD BLESS YOU IN HIS NAME, HOLY YESHUA.
