back cover

Translation of the New Testament, reflecting its Jewish essence,

completed

David Stern.

"For out of Zion shall go forth the Torah, and the Word of Adonai from 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

The 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 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 Johanana

2 Yohanana

3 Johanana

Revelation

extra

Introduction

I. Why the Jewish New Testament?

II. Bible

III. New Testament

IV. How Does the Jewish New Testament Reflect the Jewish Essence of the New Testament

V. Problems of Translation

VI. Rationale for Some Translation Options

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

VIII. How to use the Jewish New Testament

I. WHY THE JEWISH NEW TESTAMENT?

introduction content

How is this New Testament different from all the others? The fact that the Jewish New Testament reflects its original and inalienable Jewish essence. Almost all other translations of the New Testament - and there are literally hundreds of them - present his message in a pagan-Christian linguistic, cultural and theological package 1 .

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 perfectly acceptable that its message be conveyed to non-Jews in a way that would carry with it a minimum of alien cultural baggage 3 . This approach became very successful: millions of Gentiles 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 Sid Roth's Messianic Jews and David Bronstein Jr. are adaptations of already 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 apostatized. A translation by the Messianic Jew G.W. Cassirer.

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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 faith 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 the following 10 facts:

1. The real name of Jesus 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 be "Yeshu-a" to His people! (Matthew 1:21) This powerful prophetic meaning of the name is elusive in its Greek or English counterpart.

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

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

3. John was not a Baptist.

Much respect to my Baptist friends, but John was the last and greatest Jewish prophet like Jeremiah, Isaiah and Ezekiel. He prophesied of the coming of the Jewish Messiah. He was also an Israelite calling on the Jewish people to prepare to receive the Lamb of God.

4. Baptism was not unique to the New Testament.

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 cleanse themselves before making sacrifices 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 moment), 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 heralds of Yeshua's words of Salvation. He never stopped living as a Jew, and 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 is 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 person who wrote the book of James

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

7. Yeshua died on Pesach, resurrected on the Feast of Firstfruits (Yom ha-Bikkurim) and the Holy Spirit 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 like God said, "Hey, don't forget that it all started with the Jews in Jerusalem!" It's sad that the Church has forgotten...

8. Paul never changed his name.

The Bible mentions in passing that Saul is the same as Paul (Acts 13:9). Like most Jews, he had a name that was used by people in the area where he lived (the Roman Empire) and a Hebrew name. The idea that he got rid of his Jewish name is at least not biblical, and simply ignorant. When I was born, I also received the English name Ron, and the Hebrew Chaim.

9. The entire New Testament was written by Jews.

There is some controversy as to whether Luke was Jewish (and I am familiar with strong arguments on both sides), but all the other authors were definitely Jewish.

10. Communion was instituted at the Passover Seder.

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

11. BONUS: Yeshua's original followers were all Jewish.

When Gentiles began to come to believe in Him, there were many who felt that non-Jews who wanted to believe in the Jewish Messiah needed to first convert to Judaism. In the end (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 this information is familiar with? And what about the Jews?

II ENZ AND KENZ COMBINED IN ONE PROJECT

The task of changing mindsets is fulfilled partly by the Jewish New Testament and partly by this book. In fact, my original idea in 1977 was to write a commentary on the New Testament that would deal with Jewish topics. But after I made a rough draft of a commentary on several chapters of the Book of Acts, I realized that most of my work consisted of my objections to the way certain passages in the English Bible I used were translated: “The translation says A , but in fact the Greek original means B". Instead of wasting readers' time by criticizing third parties (translators), I decided to try to translate the New Testament from Greek myself and found that the result of this attempt pleased me. This is how the Jewish New Testament appeared, the need for which has matured in the process of compiling a commentary to it. Since then I have been basing my commentary on the Hebrew New Testament and looking at what I believe to be erroneous translations in different versions of the Bible, which become apparent when compared with what the New Testament actually says (i.e. what it says). speaks in my understanding).

I intended to publish my translation of the Bible and commentary in one volume, not only because they complement each other, but also because some of the disputed passages in my translation of the JNZ needed to be clarified and defended for their adequacy, which is what KENZ would do. Unfortunately, the rhythm of my life did not allow me to quickly implement this project. When the translation was essentially completed, I was still working on the commentary, and my friend advised me, “Publish the Hebrew New Testament separately. Jews and Christians need to see what the Jewish book, the New Testament, is all about. Don't worry about defending this book - God's Word will stand up for itself. And when your comment comes out, it will fulfill its purpose.” He convinced me and I published the first edition of the Hebrew New Testament in 1989; three more editions followed.

While the EHZ was enthusiastically received by most Messianic Jews, by many Christians, by some non-Messianic Jews, and by a few observers, there were, of course, criticisms. Whenever I read a negative review, in my opinion, unfair, I regretted that, along with the ENZ, there was no commentary that could confirm the correctness of the translation. Now it is, and I hope it will encourage readers to reasoned discussion of Jewish issues in the New Testament.

The Commentary on the Jewish New Testament deals with "Jewish questions" raised by readers of the New Testament: Jewish questions about Yeshua (Jesus), the New Testament, and Christianity; Christian questions about Judaism and the Jewish roots of their faith; and questions from Messianic Jews about what it means to be a Jew and at the same time follow the Messiah.

Mind-changing commentary

Many people who read the New Testament are prejudiced against the Jewish topic. Sometimes the reason for this is a lack of awareness, sometimes - the peculiarities of education. But in any case, the purpose of my commentary is to acquaint readers more deeply with Jewish issues and thereby help them change their attitude.

For this reason, I call it a "mind-changing" comment. 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 Jews to achieve both personal salvation and the salvation of the entire Jewish community. Christians must clearly realize that they are forever one with the Jewish people and that the New Testament will not provide any grounds for the manifestation of anti-Semitism in any of its forms.

What kind of comments are you reading here?

In order to carry out the tasks assigned to it, KENZ uses various approaches to the text, some of which are more well-known, and others less. They include:

Historical commentaries consider the conditions in which the author of the text is located, the topic under discussion, then to whom the text was originally addressed. Often the focus is on the Jewish historical features underlying the text.
Linguistic commentaries explain the nuances associated with the grammar of the Greek language, reveal the meaning of some Greek words, and also explain the Hebrew expressions, grammatical structures and paradigms of thought that underlie the Greek text.
Exegetical comments (interpretations) reveal the meaning of the text. They are necessary, since the text is often unclear to the modern reader due to a misunderstanding of the context of the original source. Also, I use this trick if the text is being 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.

But such a division is unacceptable. After all, the central figure of the New Testament is the Messiah Yeshua, and he was a Jew, born in a Jewish family in Beit Lehem, grew up among the Jews in Nazareth, served the Jews of Galil, died and rose again in the capital of Judea, Yerushalayim - all this in Eretz Israel, the Earth that God gave to the Jewish people. Moreover, Yeshua continues to be a Jew, because he is alive now, and nowhere does Scripture speak directly 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 whom there were "tens of thousands" in Yerushalayim alone, were Jews. The New Testament was written by Jews (Luke, in all likelihood, was a proselyte, that is, a pagan converted 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, and not vice versa. Shaul, sent to the Gentiles, continued to keep the law all his life, which 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 substitutionary sacrifice of the Messiah 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 from the Jews." The New Covenant [alliance, covenant] was promised by the Jewish prophet Jeremiah. The very concept of the Messiah is exclusively Jewish. The entire New Testament, in fact, completes to perfection the Tanakh, the Jewish Scriptures given by God to the Jewish people; therefore, to imagine the New Testament without the Old is just 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. Here is 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 sorcery. However, in Hebrew, "have ayin raa!\" evil eye," means "to be mean," while "have ayn tova," "kind eye," means "to be generous." Yeshua simply encourages being generous, not mean. The correctness of this interpretation is confirmed by the adjacent verses: "Where your wealth is, there your heart will be also ... You cannot be slaves to both God and money."

But the best proof of the Jewish nature 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 sheer chance, meet the requirements of dozens of prophecies is infinitesimal. Not a single pretender to the title of Messiah, such as Shimon Bar Kochba or Shabtai Zvi, has fulfilled even a small part of these prophecies. As for Yeshua, he fulfilled every one of those prophecies that were meant to be fulfilled at his first coming. Below, in section VII, is a list of fifty-two such prophecies. The rest He will accomplish by returning in glory.

Christian antisemitism

First of all, it should be noted that the vicious circle of Christian anti-Semitism permeates its roots with the provisions of the New Testament. At the same time, the New Testament itself does not contain anything anti-Semitic; however, from the earliest days of the development of the Church, anti-Semitism used the New Testament to justify its existence and penetrated Christian theology. The 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 "built-in" anti-Semitism); while others begin to actively persecute the Jews, thinking that by doing so they serve God. This vicious circle must be broken. The Jewish New Testament is an attempt to do this by eliminating centuries of anti-Semitic theological prejudice and emphasizing Jewish content.

Jewish Rejection of the Gospel

Further, despite the fact that there are about one hundred thousand Messianic Jews in English-speaking countries, undoubtedly, the vast majority of the Jewish people do not recognize Yeshua as the Messiah. And although there are many reasons for this, including the persecution of the Jews by Christians, and the secular worldview, in which there is almost no place for God and the Messiah, and the unwillingness to turn away from sins, the main reason lies in the fact that the Gospel, according to the Jews, does not has nothing to do with them. This understanding is partly facilitated by the way Christianity presents itself, as well as the alienation imposed by most translations of the New Testament. Due to the pagan-Christian cultural trappings 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 the Messiah Yeshua is who he really is, namely the friend of every Jew. Although the Jewish New Testament cannot remove all obstacles to Jewish belief in the Messiah, it does remove some linguistic, cultural, and theological barriers. A Jew reading 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 addresses the Jews as much as the Gentiles; he will encounter the message of the entire Bible, which consists 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.