The Hebrew Yeshua vs. the Greek Jesus – NehemiasWall.com


introducing Nehemia gordon of jerusalem israel teaching on the hebrew yeshua versus the greek Jesus presented during his January 2005 speaking tour in the United States and now Nehemia Gordon who’s a few years ago that Michael Rood came to me and he asked me about a verse in the Gospel of Matthew that we’re about to look at and there you schewe says in Matthew he says the scribes and the Pharisees sit in Moses his seat all therefore whatsoever they bid you observe that observe and do and what you schewe seems to be saying here is it the scribes and the Pharisees they sit in the seat of Moses they have some type of mosaic authority whatever they bid you observe whatever they command you to do that you must do if you’re a disciple of Yeshua and actually I’ve dressed today as a modern day Pharisee I don’t normally dress this way but I’ve dressed in the garb of a modern a Pharisee to illustrate to you what it would mean to obey the Pharisees you would have to dress according to the traditional pharisaical dress and follow pharisaical practices this is what it would mean to obey the Pharisees now what is this seat of Moses what’s it what’s a Moses seat well this is a Moses seat from the ancient synagogue of corazon in the Galilee that was unearthed by archaeologists and the idea of a Moses seat was that there was a special stone chair in the synagogue where the head of the synagogue would sit in teachers authority and what Yeshua seems to be saying is that the Pharisees are the ones that teach with authority so do whatever they tell you to do you must obey them if you believe in obey what you schewe says here’s a Moses seat from ancient synagogue at Delos this is a from an island in Greece this is actually the oldest synagogue that’s ever been on earth by archaeologists and already in the first synagogue ever found by archaeologists there’s one of these seats of Moses these Moses seats where the head of the synagogue would sit and teach with authority and we eschew us seems to be saying very clearly is that the Pharisees are the ones that sit in the seat of Moses whatever they command you to do if you are a disciple of Yeshua you must do that well a few years back Michael came to me and asked me what I thought of this verse and I explained to Michael that as a I’m a caer I too kara is a Hebrew word that refers to Jews who only believe in the Old Testament and as a Carol I – I don’t actually look to you as the Messiah so my first reaction was well I see you have a problem Michael but it’s not my problem it’s your problem but I agreed to look at this and research this as a textual problem I have a background in academia I have a degree in biblical studies and archaeology from the Hebrew University of Jerusalem and I’ve worked in various research projects such as a translator on the Dead Sea scroll reader so I said okay here’s a 2000 year old text which doesn’t make a lot of sense there’s a problem here let’s see if I can apply linguistic and textual tools and this like I would on a problem in the Dead Sea Scrolls or any ancient texts and what really is the problem though what’s the problem what does it mean to obey the Pharisees well I knew exactly what this meant because I was actually raised as a as a Pharisee as a modern Orthodox Jew before I became a carrot an Old Testament – I was raised as a Pharisee and one of the things I knew was that to obey the Pharisees would mean to follow rules and regulations that govern every aspect of life literally from the moment you wake up in the morning until the moment you go to sleep at night and here’s an example of one of these rules and regulations something that I was taught growing up I was taught that from the chicano roof which is a universally accepted guide to modern pharisaical living and there the Pharisees teach that when a person wakes up in the morning first he must put on his right shoe but not tie it then he must put on his left shoe and tie it and go back and tie his right shoe now do you really think that Yeshua was commanding you to obey the Pharisees telling you to do these things but that’s what it said that’s what it says in Matthew 23 whatsoever they bid you observe whatsoever they command you to do that observe and do do that and it really seems that he’s commanding his disciples to obey these rules and regulations that cover every aspect of life by the way it gets it gets even better because another rabbi came along and added some notes to this book and he lived in a country where they didn’t have shoelaces and he literally he explains even with our shoes which do not have laces a person must still put on his right shoe first now if you were going to obey whatever the Pharisees command you to do you not only have to dress this manner but you have to put on the clothes according to specific rules and regulations and is that really what your shoe is commanding is that what he’s commanding you as his disciples to do well when I was having this discussion with Michael I said okay Michael I I see this is very inconvenient for you as a disciple of your shoe up but it’s not my problem it’s yours but other than the great inconvenience of obeying the people who tell you which you to put on first in the morning what makes you think that’s not what Yeshua says or that’s not a shoe Ament he clearly says that and Michael pointed me to have some verses in the very same passage in Matthew 23 for example Matthew 23 verse 13 Yeshua says there he’s speaking to the Pharisees he says woe unto you scribes and Pharisees hypocrites for you shut up the Kingdom of Heaven against men you neither go in yourselves and suffer you their entering to go in now here are 10 verses later after saying the Pharisees have mosaic authority that they sit in the seat of Moses and you should obey them he then says they shut off the Kingdom of Heaven against men so what’s going on here something doesn’t fit something something’s not meshing here here’s another verse Matthew 23 verse 27 woe unto you scribes and Pharisees hypocrites you are like unto whited Sepulcher ‘he’s whited graves whited tombs which are indeed which indeed appear beautiful outward but are within full of dead men’s bones and of all uncleanness now as you schewe really commanding his disciples to obey these Pharisees whatsoever they bid you observe that observe and do but but that’s what it says now I still wasn’t convinced I said to Michael okay you shoot what you schewe seems to me to be saying in the English is that the Pharisees are hypocrites and because they are hypocrites they make these burdens and they voice them up upon the nation because they have mosaic authority they have the right to do that even though they don’t they don’t actually do their own commandments they make all these man-made laws but which they have the mosaic authority to do according to your shoe in Matthew 23 verses 2 to 3 but they don’t actually follow these laws themselves because they’re hypocrites and that’s how they keep people out of the kingdom of heaven and so I said well what makes you think what really makes you think that you don’t have to obey the Pharisees and Michael mentioned to me well there’s another account that seems to be contrary to you Yushu instructing his disciples to obey the Pharisees and that’s the account through 15 of the washing of the hands this is a very interesting account that I come into contact with many years before Oh about ten years ago living in Jerusalem I met a very interesting fellow and he one day revealed to me that he was actually a Torah keeping Christian and I had no idea what that meant I said Torah keeping Christian what on earth is a to are keeping Christian I’ve lived in Israel for 12 years but I was born and raised in Chicago and in Chicago all the Christians I’d ever met always told me that the Torah is a curse that was laid upon Israel and Jesus died to set them free from the curse they’re now free from the law the freedom through and and I said so okay what that is at or keeping Christian if most Christians are saying the tour is accursed why are you keeping this curse and he knew I was a character and he knew that carriage being Old Testament are very texturally oriented and rather than explain to me in theory he said okay let me show you in the New Testament the actual words of Yeshua that will explain to you what I mean by a Torah keeping Christian and my friend opened up to me to Matthew chapter 5 verse 18 and showed me the words of Yeshua himself and there Yeshua says for verily I say unto you till heaven and earth pass by the way our heaven and earth still around yes they are okay that’s a good thing till heaven and earth pass one jot or one tittle shall no wise pass from the law till all be fulfilled and my Torah keepin Christian trying to explain to me he said look you see it’s very clear Yeshua didn’t come to do away with the Torah not even the most money nudist point of the Torah the jots and tittles the dots and the dashes even the smallest points of Torah even those Yeshua didn’t come to do away with I thought this was very interesting and really very refreshing this was certainly much better than the Torah is a curse and Jesus died to set them free from the curse and I said okay so this means you do everything that it says in the Torah the most my nudist points the jots the tills everything in the tour you do and he says yes everything in the Torah but knew there was a but coming there but there are certain things that you shouid did do away with okay I figured you know was too good to be true for example like what I asked him and he explained to me that originally in the Torah there was a commandment that before a person eats that they must wash their hands and Yeshua came and did away with this this old ritual this extraneous ritual and I said you know I grew up as a Pharisee washing my hands before I eat several times a day two or three times a day every time I want to eat a proper meal had a goes through the Pharisee ritual of washing the hands and so I immediately said to him okay you’re telling the issue it did away with this law from the Torah where does it say in the Torah that a person must wash their hands before they eat that because I knew it wasn’t in the Torah and he but he was sure it had to be there and he opens up to Leviticus and he says flipping through the pages trying to find it it had to be in you know with all those rituals and sacrifices and Leviticus and numbers and he can’t find it and I’m telling him it’s not there and after after a little while he believes me and says okay well if this isn’t from the Torah then where is it from and I was raised with this rabbinical practice and so I knew it wasn’t from the Torah and before I explain to you where it comes from let me illustrate to you what it actually means to wash the hands this is a special ritual at the Pharisees practice and the Pharisee ritual of washing the hands it begins with the Pharisee ritual of washing the hands begins with a special jug that fulfills certain requirements and specifications and you take that jug and by the way if I take a bar of soap and rub it over my hands and put water on them I have not fulfilled the ritual of washing my hands I have to use the jug and do specific ritual the ritual begins I pour water over my left hand and I pour water over my right hands and then I do this a second time pour water over my left hand and pour water over my right hands and according to some traditions I do this a third time I pour water over my left hand and pour water over my right hands and I still have not fulfilled the Pharisee ritual of washing the hands because I have not done the most important part of this ritual and the key part of this ritual I have not done is the blessing that comes after the actual pouring of the water and the blessing in Hebrew goes as follows valhallen I go hey no matter how nam-seok cherubim intuitive it’s Eve I know I’m the telethia diamond which translated into English reads blessing out that Lord king of the universe who has sanctified us with His commandments commanding us to wash the hands and this is what Pharisees say every time they eat bread every time they sit down for a proper meal they wash hands and make this blessing and I actually grew up with this blessing saying this on a daily basis and a certain point I went to my rabbis and I said we’re saying this all the time several times a day where we actually commanded to wash the hands if we’re making this blessing commanding us to wash the hands where is that commandment in the Torah and I’d already by this point start to study Torah and they explained to me that there’s actually nowhere in the Torah are we commanded to wash the hands however the rabbi’s have made what’s called a rabbinical enactment the rabbi’s according to the rabbi’s have the authority to make enactments that add new laws to the Torah add new laws that the people must follow and these rabbinical enactments these are called in Hebrew by the Hebrew word tuck a note Tucker don’t refer to these rabbinic enactments that’s really a very important concept Tucker note that’s something we’re going to see again later tonight so let’s everybody let’s everybody say together this word talk a note okay so these talkin are these rabbinical enactments in the classic example of one of the taça notes is the commandment of the rabbis to wash the hands well I asked my rabbi okay the rabbis made this enactment to wash the hands why are we blessing God for commanding us to do that and my rabbis explained to me that God has given the rabbi’s the authority to make these enactments and by obeying the rabbis you’re indirectly obeying God now I asked where where we where did the grab eyes given the authority to make these enactments and they said I’ll stop asking so many questions and actually we’re gonna see a little bit later what the real source for that is and it’s a quite shocking but so this washing the hands is a rabbinical one of these rabbinical tako notes and when I explain this to my tour keeping Christian friend he was in shock he didn’t he couldn’t believe it because he had been certain this was a law from the Old Covenant that Ushu had died to set him free from and when I showed him this is actually a man-made law that the rabbi sat down one day and enacted he said okay well what’s going on here let’s go back to Matthew 15 and see what’s really happening because he had completely missed this is this really reflected in Matthew 15 and we looked at Matthew 15 verses 2 to 3 and there the Pharisees come to you and they say to him why do your disciples transgress the tradition of the elders for they washed out their hands when they eat bread you shoe certain said to the Pharisees why do you also transgress the commandment of God by your tradition now when I read this it was immediately obvious to me that there’s a very sharp contrast here between the tradition of the elders and the commandment of God the tradition of the elders and the commandment of God are two separate and distinct things and what Yeshua is saying is that these tradition of the elders these taka note these manmade laws of the Pharisees they are our transgression of the commandment of God and I realized that my Torah keeping Christian friend completely missed this because he doesn’t know anything about Pharisee ISM he hadn’t been raised with Pharisee ISM like I had and so he didn’t understand all these interactions and conflicts that Yeshua was having with the Pharisees he reads about these traditions the elders and he thinks oh that’s the Torah and the commandment of God maybe that some type of higher law he didn’t quite understand this because he didn’t understand Pharisee ISM and I explained to him that in order to understand all these conflicts as she was having with the Pharisees what he really needs is a crash course in Pharisee ISM which are all about to get right now I explained to my Torah keeping Christian friend that the ancient name was Pharisees and actually Pharisees comes from the Hebrew word pibil shame which means the separated ones at the time of the Second Temple they were separated off from the mass of the nation later on after the destruction of the temple they began to take over more and more Jewish institutions and today they’re known in the modern name is the Orthodox rabbis or Orthodox Jews now this is something that Orthodox rabbis actually proclaimed very proudly that there are a direct continuation of the Pharisees of Second Temple Second Temple times and in fact in order to be called rabbi an Orthodox rabbi a person must have rabbinical ordination from a previous rabbi and that rabbi from a previous rabbi going back in an unbroken chain all the way back to the Pharisees of the first century so the rabbi’s of today are literally a direct continuation one rabbi to the next from the Pharisees of the first century and Pharisee ISM ancient Pharisee ISM and Modern Orthodox Judaism are both founded upon five fundamental principles five fundamental principles of Pharisee ISM which I lovingly call the five iniquities of the Pharisees and before we go into the first principle of Pharisees ‘m which is really the foundational principle I want to throw out a question to you how many tours are there how many Torres very simple question it’s not your question so alright how many tours are there ones fora but if you’re a Pharisee there are two Torres and that’s your most fundamental doctrine and belief that when Moses went up to Mount Sinai for forty days and forty nights the Creator revealed to him two separate and distinct revelations the written Torah and the Oral Torah the written Torah is what you were referring to the five books of Moses that was the Torah the revelation that was written down however the second Torah according to the Pharisees which is the Oral Torah also known English as the oral law and they believe that God revealed to Moses is oral revelation which was transmitted from Moses to Joshua and so on and so on down to the Pharisees of the first century and even down to the rabbi’s of today now everything we’re going to learn today about Pharisee ISM is really predicated upon this concept of the oral law the Oral Torah if we don’t understand oral torah we’re not going to understand anything else about Pharisee ism everything else flows from that from that concept now the concept of the Oral Law is a is really an ancient concept the first reference to it first dateable historical reference is incident from the era of Shama Shama many of you may have heard of Hillel Hillel was a author of the seven rules of Hillel his sidekick was Shama I and the ancient source tells us an incident with a certain Gentile that came before Shama Shama the Gentile said to Shammai how many tours do you Pharisees have Shama answered we Pharisees have to – tores the written Torah and the oral torah so this is an ancient concept that goes back to approximately at least 20 before the Common Era approximately 50 years before you Shu is ministry and really it probably goes back even a few hundred years before that so this is an ancient doctrine and really the most fundamental principle of Pharisee ism is the theology or the doctrine of the – tores the written Torah and the oral torah now the Pharisees explain that the written Torah is sort of an outline they often give the analogy of a lecture the roots that you’re writing down right now those notes that’s the written Torah and the actual details everything I’m saying that’s the oral torah and because of this they Pharisees explain that the written Torah is completely incomprehensible without the oral torah the oral torah completes the written Torah and really fills in all the details you cannot understand the rent or without the oral torah according to the Pharisees now faris the oral torah has actually one of the major changes in Pharisees in were the last 2000 years is that the oral torah has actually been written down and today it’s written down and contained in four collections of writings the first one of these to be written down was the Mishnah which was written down around the Year 200 of the Common Era and it contains the collection of pharisaical traditions and teachings and practices and customs and laws and that’s really the backbone of the oral law the next thing to be written down was the Jerusalem Talmud which is written down around the Year 350 of the Common Era you might think it was written in Jerusalem but in fact it was written in Tiberias it was called Jerusalem to give it more prestige that was written down around the a350 of the Common Era and in the jerusalem town when it contains discussions of when the rabbi said XYZ and the Mishnah what were they talking about and it elaborates and discusses and examines the Mishnah the next thing to be written down is the Babylonian Talmud which actually was written in Babylon as it named as the name implies around the Year 500 of the Common Era finally the last thing to be written down was the mcdhh rosh which was written down over many hundreds of years from around 200 and up until the year 900 to the Common Era and these four bodies of writings these four collections today collectively are today what’s known as the oral law even though it was originally oral and the time of Yeshua it was still oral today the oral law has been written down and this is really the most fundamental principle of Pharisee ISM the doctrine of the Oral Torah everything else we’re going to hear today about Pharisee ism is predicated upon this the second principle of Pharisee ISM is the absolute authority of the rabbi’s the rabbi’s have absolute authority on earth to interpret Scripture and this is epitomized by the saying in the Madras which we now know is part of the Oral Torah in the Midrash it says even if the Pharisees instruct you that right is left or left is right you must obey them well what does that mean what that means is if the my rabbis tell me that this is my right hand I have to obey them by the way it doesn’t say I have to believe them I’m allowed to even a-and know that the rabbi’s are factually wrong but I must obey their authority because they have the absolute authority to interpret Scripture in fact when I was growing up I was told that if the rabbi is wrong the sin is upon him but you as the individual believer cannot take the initiative to question the authority of the rabbi if your rabbi tells you this you must accept it and follow it well I really had a problem with this when I was growing up with this and I began to study the Torah and I’m began to study the Talmud the Oral Law and I could see in the Torah that this was clearly the Word of God in the Torah we read and the OVA spoken to Moses saying and we get to the prophets and we read thus says your hova it’s clearly the Word of God and we get to the Talmud and we read rabbi meir says this but rabbi akiva disagrees and says that and and and I looked at this and I said and I went to my rabbis and I said look you know one is the word of God the other is clearly the words of men shouldn’t we accept the Word of God over the word of men especially since they’re not consistent with each other and my rabbi said no absolutely not although these things are spoken as the words of this rabbi or that rabbi the actual content of their words were revealed to Moses on Mount Sinai and I wasn’t convinced in it and I came back and I said look the way the rabbi’s are interpreting Scripture in the oral law the way they’re interpreting the written scripture is is just not consistent with what it says in Scripture and I can read and I can see it that’s not what it says and my rabbi said to me and I and I said to them shouldn’t we reject this oral law and just accept the written scripture and my rabbi said to me no absolutely not you must say such things that’s what the care I say and I said who and I investigated and I found out throughout history that had always been Jews who only believed in the written scripture and they were called Karaites Karass the ancient Hebrew word for Scripture Karaite is a follower of the Old Testament or the Hebrew Scriptures and we’ll talk about that a little bit more later well I really had a hard time with this oral law and I just couldn’t accept it and one day one of my rabbi sat down and he said enough of questioning the authority of the rabbi’s nikomia you must accept their authority and he began to tell me a very famous story the story of Rabbi Eliezer which is a foundational story in rabbinical theology and the story of rabbi eliezer holding the Babylonian Talmud and it goes as follows rabbi eliezer was the greatest of the sages of his era he was actually the teacher of rabbi akiva who’s maybe one of the most famous rabbis that ever lived so you can imagine how great Rabbi Eliezer was and one day Rabbi Eliezer is in the rabbinic Academy and he’s having a debate with all the other rabbis and some minutia of rabbinical law about whether a certain type of oven is ritually clean or ritually unclean and Rabbi Eliezer says that oven is richly clean and all the other rabbis say is virtually unclean and Rabbi Eliezer is trying to convince the other rabbis he’s right he’s one and he’s against the this mass of other rabbis and the Talmud explains that on that day Rabbi Eliezer brought forth every argument in the world and he couldn’t convince the other rabbis he was right couldn’t convince he was right he brought forth scriptural arguments and rational arguments and he couldn’t convince them he was right he doesn’t know what to do he’s getting very frustrated and finally he says I know what I can do to convince them I’m going to invoke a miracle and Rabbi Eliezer shouts out and he says if I’m right let the trees prove it and at that moment they heard the snapping of wood and all the rabbi ran outside as and they saw an entire orchard of trees being ripped from the roots and flying up in the air and they looked at this and I said this is a miraculous occurrence rabbi eliezer has invoked a miracle to prove he’s right and the miracle has come to pass and they look at this miracle and they turned to Rabbi Eliezer and they say sorry rabbi eliezer we don’t listen to trees oh boy what’s he gonna do you don’t listen to trees I brought a miracle so he says ok maybe we’re not quite understanding each other here and he says let’s try this again I’m going to invoke a second miracle if I’m right let the river prove it and at that moment they heard the rushing of the water was a very great river and they run outside and they see this Mighty River begin to flow backwards and they look at this nice thing this is a miracle a second miracle has now been invoked that Rabbi Eliezer is brought to prove he’s right we’re very impressed they turned to Rabbi Eliezer and they say sorry Rabbi Eliezer we don’t listen to rivers he’s brought two miracles they’re not listening what he’s saying he’s brought scriptural arguments and rational arguments and two miracles and they won’t listen to him so finally in desperation he yells out and he says if I’m right let the walls of the Academy prove it and at that moment they heard the walls begin to shake and Rumble and the pelvis the Talmud explains that the walls came to a 45-degree angle collapsing in of course if they had fallen in the entire way the story would have ended right here and the rabbi’s look at these walls and realize they’ve almost been killed by these falling walls and they turned to Rabbi Eliezer and they say wow three miracles now we’re really impressed this can’t be a coincidence this is clearly a series of miraculous events they turn to Rabbi Eliezer and say sorry rabbi Elazar we don’t listen to walls he does know what to do three miracles and they won’t accept his opinion they won’t accept these proofs that he’s right and finally in utter desperation he calls out and he says if I’m right let heaven prove it at that moment they heard the crack of thunder followed by a voice why do dispute with Rabbi Eliezer and all minors the law agrees with you and by the way that’s an actual recording that was made at the time they’ve heard this voice calling out from heaven saying rabbi Elazar is right why you arguing with him and they hear this in a very impressed and they turn to Rabbi Eliezer and they say scriptural evidence and Meara three miracles and God calling down from us from heaven telling us you’re right and they turn to him and say we’re very impressed but sorry we don’t listen to heaven and as my rabbi was telling me the story he opened up actually me to the book of Deuteronomy to Deuteronomy chapter 30 verse 12 and there it actually says concerning the Torah that the Torah is not in heaven it is not in heaven and this is the words that the rabbi’s said to Rabbi Eliezer and they explained to him that God has no say in interpreting Scripture because the Torah is not in heaven the tour is here on earth and the rabbi’s are the ones who have exclusive authority to interpret Scripture God has no say in it and my rabbi turned to me as he was telling me the story and he said you see nikomia God himself can’t question the interpretation of the rabbi’s so who are you to question their interpretation and as I was hearing this I was in shock and I have to tell you for years I struggled with the oral law uh it was very difficult for me because my father was a rabbi and many of my ancestors were prominent rabbis the man after who my name Nehemia was a famous rabbi in Chicago and for me to to break from this oral law which had been the heritage of my ancestors was very difficult for me and for years I struggled with this and I had doubts and I wasn’t sure and but when I heard the story I turned to my rabbi and I thanked him and I said now I know this is not of God now the story actually has a continuation gets worse the Talmud goes on my rabbi didn’t tell me this part but later I read this directly out of the Talmud and it tells about how later on after the face-off between rabbi eliezer and the other rabbis one of the rabbis named rabbi Natan was wandering to the forest and who does he meet in the forest he meets the prophet Elijah of course the rabbi’s believe that Elijah never died if you’ve ever been binnacle Passover Seder one of the things that you’ll notice very prominently they’ll stop in the middle of telling the story of the Exodus and to open up the door to let Elijah in well robbing the time according to the Talmud actually met Elijah and he said to him Elijah when we said to God that the Torah is not in heaven and by the way if you look at that passage where it says it is not in heaven you read two verses earlier what it’s actually saying in the context is the Torah is not too difficult for you it’s saying there you have no excuse not to keep the Torah it’s not too difficult it’s not across the sea or in heaven that you have some excuse to say I need someone to go up to heaven to get it for me the Torah is not too difficult that’s what it actually says in Deuteronomy 30 but the rabbi’s only take those five words out of context and Rabbi the time asked Elijah what did God mean when what it was God’s reaction when we said the tour is not in heaven and Elijah explains according to the Talmud that at that moment God laughed and said my sons have defeated me my sons have defeated me and this is appears in the Babylonian Talmud the tractate of bobbum and see at page 59 B and the point of the story is I don’t believe that God actually said those words as the Talmud Plame’s but the point of the story in the Talmud is whether the words were said or not is that the rabbi’s have banked which God that the rabbi’s have absolute authority on earth to interpret Scripture and the rabbi’s have defeated God in the sense he has no say in how scripture is to be interpreted on planet earth in heaven he can say whatever he wants but down here on earth the rabbi’s have absolute authority and this is a fundamental principle of Pharisee ISM that you really can’t understand Pharisee ISM without understanding this concept now we’re beginning to see a problem here because in Matthew 23 Yeshua seems to be upholding this concept he’s saying the Pharisees sit in the seat of Moses they have mosaic authority whatsoever they bid you observe that observe and do whatever they command you to do you better do it which you know what’s going on here well the third principle of Pharisee ISM is what I call irrational interpretation the rabbi’s don’t call it that they call it me drastic interpretation this is sometimes translating to English as homiletic allure hermeneutical reputation and what it does is it systematically ignores the language and context of Scripture and the principle behind this method of interpretation is approach is that Scripture is a divine code and only the rabbi’s have the knowledge and authority and tools to decipher that divine code and we’ve already seen an example that with the words it is not in heaven from Deuteronomy 30 the rabbi’s took only those words it is not in heaven out of the context disembodied them from the context and imbued them with the meaning that was never intended that God has no authority and how to interpret Scripture now let’s look at another example a classic example of Madras shock interpretation or rational interpretation X is 23 verse 2 there we read in the Torah you shall not go after the majority to do evil neither should you testify in a matter of strife to Incline after the majority to pervert justice and what this means is that you must not follow what the majority says just because the majority says it you must follow the truth even if you’re the only one doing that and if you’re testifying in a court case you must not say that a certain person is guilty just because everybody says he’s guilty you must testify the truth even if you’re the lone voice of reason because to do otherwise would be a perversion of justice now this is a very very important commandment in the Torah that we must follow the truth and not the majority not to be sheeple follow after the herd but the rabbi’s take this verse and of course they have the absolute authority on earth to interpret Scripture and using this authority scripture being a divine code they arbitrarily take off words from the beginning and words from the end and what they’re left with is the principle incline after the majority and in fact this is a very important principle in Pharisee ISM when there was this debate between rabbi eliezer and the rabbi’s why was it so important for a bailey o–‘s who to convince the other rabbis say he was right why couldn’t you just say I’m a very wise man you’re very wise man let’s agree to disagree why did he have to invoke miracles and have God God calling out from heaven why could they disagree disagree because the rabbi’s said to Rabbi Eliezer that you must incline after the majority they said to him in Exodus 23 – it has already been written that you must incline after the majority were the majority you have to accept our opinion that’s why it was so important for him to convince them if he can’t convince them he has to accept this opinion that to be factually untrue now what’s wrong with this who’s to say scripture is not a divine code that’s what the rabbi’s would respond they’d say okay we’re taking these words out of context but that’s the original intent that God have had when he gave the Torah who’s to say scriptures on a divine code well I know scriptures not a divine code because it tells us in Deuteronomy exactly how to interpret scripture Deuteronomy chapter 31 verse 12 it describes there a commandment that the Torah must be read out loud in a public reading and there we’re told gather the nation the men the women the children and the soldier in your gate in order that they hear and in order that they learn and Furio by your God and diligently do all the words of this Torah and the purpose of this public reading every seventh year of the entire Torah from Genesis to the end of Deuteronomy is so that Israelites would hear the Torah by hearing the Torah they would learn the Torah and by learning the Torah they would know to do the Torah now it goes on in verse 13 and explains and their children who did not know that seven-year-old boy who has never heard the Torah before it’s his first time there are children who do not know they shall hear and learn to fear you ho by your God now this is very important because what this means is that the way that ancient Israelites learned Torah was by hearing it and actually this is the way that God intended that the Torah be understood by coming every seventh year and hearing it in the public reading someone who’s never heard tor before someone who does not know will simply learn it by hearing it now once we realize that we realize that you can’t take five words out of context it is not in heaven because when I’m hearing I’m hearing the entire passage I’m hearing the entire verse I can’t take two verses here and three words there and half a verse here and proof text myself into an entire theology I have to actually read scripture within its context and look at all the evidence in all the context not just taking a few words here and a few words there because that’s what the ancient Israelites would have understood and heard when they heard the Torah read out loud every seventh year now why is it that they had to adhere the Torah why couldn’t they simply sit in their houses and retour like we do today why did they have to actually hear it out loud and come all the way to Jerusalem every seventh year well the reason for that is that the average the ancient Israelites the average insured Israelite did not have a copy of the tour in his house it took great wealth and resources have a copy of the Torah in your house and in fact there’s a specific law in Deuteronomy 17 that the Messiah anointed king of Israel must write for himself a copy of the Torah and the reason he must write for himself a copy of the Torah is that if he doesn’t write for himself a copy of the Torah he won’t have one he can’t go to the store and buy one for three dollars if he doesn’t write it out letter four-letter word for word he simply won’t have one and if he doesn’t have one he can’t reign as a righteous King as a righteous king of Israel he asked to have the Torah decide at all times and that’s why Deuteronomy 17 is a specific law commanding the king to write a copy of the Torah now again why we did it take such great resources to make a copy of the Torah let’s remember in ancient times if I wanted a copy of the Torah I had to have I had to start off with an entire flock of sheep that I could slaughter in order to make parchment not everybody could afford to do this I had to have barrels and barrels of ink in order to actually write the Torah and bear in mind you don’t go you couldn’t go in ancient times to Office Depot and say I need 30 barrels of ink you had to actually have someone go out and produce the ink and produce the barrels this was a whole industry just to write one book and finally maybe the most expensive part is you had to have a scribe sit for at least a year and sit and copy letter four-letter word for word in order to have a copy of the Torah for yourself so the average Israelite simply did not have a copy of the Torah he didn’t have ax didn’t have the wealth or the resources to produce a copy of the Torah and the token and the creator knew this and that’s why he took into account and said that the way the average Israelites will learn Torah the simple shepherd and farmer is by simply hearing it every seventh year now once we realize this we realize that the way scripture is intended to be understood is by looking at the language and the context and that’s key to understanding the correct interpretation of Scripture looking at the language in the context now this is actually a big challenge for us we can’t just show up every seventh year and hear it because we have certain challenges that ancient Israelis did not have first challenge we have is a linguistic challenge the language the Torah is not written in King James English it’s actually written in Biblical Hebrew now the problem is that nobody today in the world speaks Biblical Hebrew I’ve lived in Israel for 12 years and I’m fluent in modern Hebrew I actually read Biblical Hebrew fluently but nobody speaks Biblical Hebrew as their native tongue now to give you an idea of what the difference is it’s like the difference between the English you speak here today and the English of Chaucer you could pick up the writings of Chaucer and you probably would understand a few words on each page but unless you’re specifically trained to read that dialect of English you won’t understand what Chaucer is saying and that’s the challenge we have with Biblical Hebrew we have to understand the language as it was originally spoken 3,500 years ago a language that was spoken by the ancient Israelite shepherds and farmers that could simply show up and hear the Torah read and understand it so we have to work a lot harder than they did and that’s part of what it means to be an exile to be thrown out of the Land of Israel lose our language be scattered throughout the world this is these are the things that we have to deal with being an exile now this next thing we have to look at is the context and we’ve already talked about textual context that is I can’t just take the words it is not in heaven and disembody them from the context I’ll have to look at the entire passage or I’m or I’m twisting what scripture says and there’s also a historical context let me illustrate what I mean by this historical context by an example three times in the Torah were commanded lots of ashoka diba Haleiwa MO you shall not boil a kid in its mother’s milk three times that appears word-for-word jot four jot till four tittle the exact same commandment three times three times now the rabbi’s of course look upon Scripture is a divine code and when they hear three times Exodus 23 you should Lapp boy located some mother’s milk Exodus 34 your Shopp boil Kenneth’s mother’s milk Deuteronomy 14 you should not boil akin its mother’s milk they hear that three times and they say scriptures of the vine code and when codes have repeated things they it’s to encode extra hidden meaning and when it appears to the same command three times that actually indicates that three different things and what are the three different things this indicates the first only the rabbi’s have the authority to interpret what these three things are the first one according to the rabbis is you shall not eat meat and milk together the second time it says you should not boil echidnas mother’s milk what it really means is you shall not cook meat and milk together and the third time it appears it means you shall not even benefit from meat milk cook together what do they mean by benefit you may not even feed it to your dog well that’s how the Pharisees the rabbi’s look at it when I hear three times that the Creator tells me you shall not boil a kid in its mother’s milk I first asked the question what would the ancient Israelite Shepherd or Farmer have understood if he heard these exact words repeated three times if he did if he was that boy that seven-year-old boy who knew nothing Deuteronomy 31 verse 13 he didn’t know anything what would have understood and I come to the conclusion after linguistic and textual analysis that what what I would understand from hearing this three times is you shall not boy locate his mother’s milk it’s very clear it has 19 it was meeting milk now today we know that’s correct we know that’s the correct interpretation because archaeologists have uncovered ancient ancient documents written by the Canaanites from a city in Syria called Ross camera which has ancient Canaanite writings and they’re the Canaanites talk about how they have a fertility Rite where they would boil a kid in the milk of its mother as a fertility Rite for one of their goddesses and so today we know that the reason the Torah forbade us from / taking in this pagan practice or forbade us from boiling kid in the milk of its mother is that this was an ancient pagan fertility custom or sacrifice and that’s why the Torah doesn’t say don’t eat meat milk together or don’t boil meat milk together because it’s not talking about that it’s talking about this very specific pagan fertility sacrifice of boiling a kid in the milk of its mother it’s not even a dietary law it’s a pagan sacrifice were forbidden from partaking in and every ancient Israelite shepherd or farmer would have known this they interacted with the Canaanites and they knew these pagans they knew their ways and they knew that they were that they were sacrificing kids in the milk of their mothers and the Torah is coming to forbid them from doing that and that’s the difference between interpreting Scripture as a divine code and interpreting Scripture actually in its context according to its language and according to its historical context and what was teaching us is that we have to use our ki ology in history in order to uncover and try to get a better picture and understanding of what the Torah is commanding us now that’s the third principle of Pharisee ism the fourth principle of Pharisee ism is sanctified tradition and Hebrew this is called mean hog or custom and there’s a principal in Ferris theism mean haggis little aji a custom of Israel is law and what that means is that a custom done over and over buying by an Israelite or Jewish community over time becomes sanctified and it becomes an actual law so I mentioned today that I’m dressed as a modern-day Pharisee I don’t actually dress normally this way I’m dressed in the garb of a modern-day Pharisee to illustrate to you what it would mean to obey the Pharisees and this is actually a sanctified outfit a tradition that’s been sanctified over time and if you go to Jerusalem or New York or certain parts of Chicago you’ll see people all over dressed like this because they’re following the sanctify tradition of their ancestors now what do we mean by a sanctified tradition or the classic example of sanctify tradition is wearing the head covering and right now I’m going to illustrate to you what it would mean not to follow the traditions of the Pharisees and sanctify traditions we’re going to peel away some of these manmade laws some of these sanctify traditions I’m going to take off the Hat because this is a traditional Pharisee hat I’m going to take off the Hat and peel away a layer of tradition and now I’m left wearing the kippah the skullcap and the kippah is a tradition that’s been sanctified over the last approximately 800 years a thousand years ago there was no such thing as Jews wearing kiba’s didn’t exist there’s no such custom like that approximately over the last 800 years this custom has been sanctified over time and today it’s been so sanctified as an actual law that with its own rules and regulations that a Pharisee that the Pharisees teach that you must wear the skullcap if you’re a male and this is described in the Shahada rule which we’ve seen before as the modern universally accepted guide to pharisaical living and there it says about the keep of the skullcap one may not walk four cubits with an uncovered head so this is not just a folk custom oh I feel Jewish if I wear a kippah know if you wear the kippah you’re following this man-made law that’s been sanctified over time and now is taking on its own rules and regulations one may not walk up four cubits with an uncovered head let’s see how that would work so I’m going to take off my keep up heel away another layer of tradition and we’re going to see what this means okay so if I’m following the sanctified tradition I can walk one cubit I can walk a second cubit and the third cubit and if I walk that fourth cubit that I am violating the laws of the Pharisees this sanctified tradition there’s another law there in the Chicano rule concerning the head covering and there it says it is forbidden to pray with an uncovered head that’s very interesting and I think that that matter speaks for itself but what you can see here is this is not just a folk custom or tradition this is something that has been sanctified over time and now I was taking on its own rules and regulations well what’s wrong with that many people will say well it makes me feel good to wear a kippah it makes me feel more Jewish not just to wear the keep out of the skullcap but to follow all these different traditions even if I’m not Jewish by extraction I feel good following these these traditions it makes me feel closer to the to the ancient roots what’s wrong with that what’s wrong with adding new Commandments with sanctifying these traditions what’s wrong with it is that the Torah specifically forbids us from doing this in Deuteronomy chapter 4 verse 2 it says you shall not add on to the matter which I command you today nor shall you diminish anything from it to keep the commandments of Yahweh your God which I am commanding you there’s a specific prohibition in the Torah from adding to the Torah so if we add these man-made laws if we follow these sanctified traditions we are partaking and adding to the Torah now it’s very interesting here because in the same breath that it forbids us from adding to the Torah it forbids us from taking away from the Torah so to follow one of these sanctified traditions is no different than abolishing the Sabbath adding the Torah taking away those are both a violation of this fundamental law in the Torah of adding or taking away from the Torah now this appears the second time there’s a second witness to this Deuteronomy 12:30 to all that I am commanding you shall diligently do you shall not add to it or diminish from it you must not add to the Torah or take away from the Torah and the question becomes if you follow if you follow these man-made laws these sanctify traditions who are you who are you obeying who are you being obedient to are you being obedient to our Creator or are you following these man-made laws which are in addition to the tour this appears a third time proverbs 30 verse six there we’re told do not add unto his words lest he reprove you and you be found a liar I don’t want to call I don’t want God calling me a liar I don’t want any part of that well the fifth principle of Pharisee ISM is very similar to number four and the fifth principle is the commandments of men or enactments in Hebrew the taça notes the talking out that’s the fifth principle of Pharisee ISM has anybody heard that word before Tucker note is that familiar for anywhere yes okay so let’s ever all say that together tuck it out okay so talk it out the Amana made laws and these are actually called by the rabbis they use another term for this meats votes and Albin on Commandments of our rabbis and the rabbi’s actually make a very clear distinction between laws that they derive from the Torah Alby it using their irrational method of indifferent of interpretation and laws that they derive simply by either tradition or by a rabbinical enactment and the truth is that sometimes they can’t distinguish between whether a certain law was established by tradition by doing it over and over or whether it was established by an actual the rabbi sitting down and making a new enactment and so really those are very related in similar categories but there’s a very clear distinction between that and law is derived from the Torah even using the rational methods of interpretation now the classic example of tako notes or commandments of our rabbis is that washing the hands and because the oral law gives the rabbi’s the absolute authority to make these new enactments they have a divine god-given right to make new enactments because of that you make the blessing blessing out the Lord king of the universe who has sanctified us with His commandments commanding us to wash the hands the rabbis know very well that God never commanded them to wash the hands but what they mean by this is that God commanded you to obey the rabbis by obeying the rabbis you’re indirectly obeying God and this is very interesting what this means is every time you sit down to eat a meal and wash your hands you’re actually proclaiming the god-given authority of the rabbis to make these enactments now how many people are thinking here I’m not going to do these rabbinical enactments they’re not from the Torah how many people are thinking that okay we got a good group of Pharisees here most people are okay how many people are thinking you’re not going to follow these man-made laws because they’re not from the Torah okay that’s much better now this is what the oral law says to everyone who raised their hands it says in the Madras which is part of the oral law says a person must not say I will not keep the commandment of the elders because they’re not from the Torah you must not say that the Almighty says to such a person now they’re putting literally putting words in God’s mouth the almighty says to such a person no my son rather all that they decree upon you observe and then it goes on in codes Deuteronomy 17 11 as it is written according to the instruction which they teach you now if you look at the Deuteronomy 17 and it’s not talking about the Pharisees or rabbis you won’t see that mention anywhere what it’s actually talking about is the high priest of the temple and the prophetic judge and when it talks about there if there’s a difficult court case and the lower judges remember Moses came along any appointed lower judges and lower judges of below them because he couldn’t handle a judging all every matter by himself so when it’s describing in Deuteronomy 17 is if one of those lower judges comes along and says I don’t know what the law is here or this is a difficult case I don’t know what to do then he goes to the high judge at the temple or to the high priest at the temple this is not talking about the Pharisees with rabbis and actually in the various passages such as in Ezra chapter 2 verse 63 it talks about an actual case they had like this and it says there is how to be decided by the high priest with the aureum and the Thummim or in Hebrew the Oleum in the tomb him which was a prophetic device that the hydrogen would go and ask what is the answer he would ask from God he wouldn’t just make it up because God actually does have a say in how scripture is interpreted but the rabbi’s apply this to themselves because to them God has no say only they have a say and then it goes on in the Madras and it says remember God is speaking here the Almighty and it goes on there and it says even I must obey their decree even I God must obey the decrees of the rabbis and by the way it quotes a verse there from Jobe which has nothing to do whatsoever with the authority of the rabbis or God obeying them but the principle here is that the rabbi’s are given absolute authority not only to interpret Scripture but to make new enactments and God Himself must obey those enactments according to the oral law well now that we understand Pharisee ism let’s get an overview we see these five principles of Pharisee ISM and the first principle is the concept of the – tores the rich and the oral torah then we have the authority of the rabbi’s the absolute authority of the rabbi’s to interpret Scripture God has no saying it only the rabbi’s do irrational or me drastic interpretation scriptures of divine code and things can be taken out of context sanctified tradition such as the kippah and the Tucker notes or commandments of men such as the washing of the hands it was very interesting I was giving this talk about a week ago and afterwards a woman walked up to me and she said Nehemia when you were talking about the five principles of Pharisee ISM you didn’t really mean the Pharisees you really meant my denomination of Christianity right and I said to her you know I mean I’m talking about what I would I know from my first-hand experience I don’t really know anything about your denomination of Christianity but if the shoe fits just make sure to put on the right shoe first now now that we understand Pharisee is more we need to do is go back to Matthew 15 and see if we can understand what’s happening the Pharisees come along and say to you schewe your disciples are transgressing the tradition of the elders because they don’t wash their hands before they eat which is that ritual we saw before what is exactly going on there there in verse 3 yushua says to the Pharisees why do you also transgress the commandment of God by your tradition so how do the Pharisees transgress the commandment of God by their tradition how is it how is the Pharisee tradition a transgression of the commandment of God they’re adding to the Torah Deuteronomy 4:2 Deuteronomy 12 32 in proverbs 30 verse 6 forbid us to add to the Torah and by adding these laws to the Torah this commandment to wash the hands that’s a transgression of the commandment of God Yeshua goes on in verse 6 and he says the Pharisees thus have you made the commandment of God of none effect by your tradition how did the Pharisees make the commandment of God of none effect this is something I see every day and matter to Israel I see it all the time one of the things that most people are surprised that when they come to Israel for the first time is that most Jews in Israel do not observe the Sabbath most people when they come to Israel shocked to see that and if you ask the average Israeli why don’t you keep the Sabbath he’ll respond and tell you it’s in possible to keep the Sabbath and I respond okay I’ve been keeping the Sabbath my whole life and why is it impossible and he’ll tell you well if I keep the Sabbath I have to do this and I have to do that and I can’t do this and I can’t do that and every single thing he lists is something these man-made traditions and laws that the Pharisees have foisted upon the nation these heavy burdens they’ve loaded up upon the nation and the average person can’t always distinguish between what has the Creator commanded us and what are these man-made laws that the Pharisees have commanded and because of that they just completely give up and say okay I just can’t do it they give up and by requiring these man-made laws the Pharisees have made the commandment of God of God of none effect they’ve made it impossible to keep the Torah now I’ve been keeping the Sabbath my whole life and I know from firsthand experience that it’s a pleasure to keep the Sabbath the Sabbath is a delight it’s only when you add all these manmade laws and rules and regulations then it becomes impossible to keep and it becomes a burden and this is how the Pharisees make the commandment of God of none effect well we can see here very clearly in Matthew 15 is Yeshua is warning his disciples not to follow the man-made laws of the Pharisees you must not follow the man-made laws he goes on in verse 7 this is a very interesting passage and he says you hypocrites speaking the Pharisees you hypocrites well did Isaiah prophesy of you saying and now he quotes Isaiah 29 verse 13 this people draws near unto me with their mouth and honors me with their lips but their heart is far from me but in vain do they worship Me teaching for doctrines the commandments of men well now we know what he’s talking about teaching for doctrines the commandments of men that is Pharisee ISM with their oral law and their man-made authority to interpret Scripture even above that of God and they’re talking note and they’re their sanctified traditions that’s teaching for doctrines the commandments of men now when I saw this for when I when I first read this I was very intrigued for a different reason that you’re so intrigued by it and I was intrigued by this because Matthew 15:9 is actually a paraphrase of Isaiah 29:13 Isaiah 29:13 actually speaks about in Hebrew Mitzvahed Enoshima looma da which is translated seriously as a learned Commandant of men or Commandant of men learn by rote or some variation of that translation and the reason I was so intrigued by this is that I knew that throughout history care-id Jews strictly Old Testament Tanakh following Jews have always quoted this verses from the moment that Pharisee ISM was invented have always quoted Isaiah 29:13 in reference to the Pharisees and I thought this was very interesting that Yeshua was applying the same exact verse to the Pharisees back in the 1st century and back when I was sitting with my tour keeping Christian friend I said to him almost thinking out loud I said you know you sure it really sounds to me like a carrot and and I asked him what he thought of that and at first he was very offended and he said no Karaites that’s some Jewish sex from the Middle Ages and Yeshua wasn’t part of that and you’re trying to take him over and I can see he didn’t really understand what what this Hebrew word carrot meant and so I explained to him that actually the word carry comes from the Hebrew word Carra which is ancient hebrew word for the hebrew scriptures or old testament and many of you may know the modern hebrew word tanaka tanaka is an acronym which stands for the law of the prophets and the writings and that’s a word that’s only been used in the last few hundred years how the ancient Hebrew word for Scripture is Cara and the variation of that is Mikra which is still used today in Israel Cara or Mikra and if Cara meaning Hebrew Scriptures someone who follows the Hebrew Scriptures is called a Karaite or Karaites Cara’s Hebrew Scriptures or Old Testament a follower of the Old Testament is a Karaite now earlier I explained to you that as a care I only believe in the Old Testament and you probably thought don’t all genes just believe in the Old Testament now you know that many Jews today actually believe in the Oral Torah and when I say I’m a carrot that means I only believe in the Hebrew Scriptures the Tanakh the Cara the Old Testament and not in the Oral Torah that the Pharisees have invented now the term Care Act was used throughout history very often to distinguish those that follow the Hebrew Scriptures from the Talmud ist’s who that is the rabbis or the Pharisees the Talmud is once the town was written down in the round the year 500 the Common Era began to be disseminated throughout the Jewish world and many Jews embraced it and declare they were followers of Talmud Talmud s and other Jews said Talmud oral law what’s that our ancestors only knew about Cara we are Karaites and that’s what the the term means and when I said that you schewe sounded like a carrot what I meant is that he seemed to be telling people to return to the Torah and not follow these man-made laws of the Pharisees now now that we understand Matthew 15 we really have a problem don’t we are actually I don’t have a problem but you really have a problem because Matthew 15 Yahshua is very clearly warning his disciples not to follow the man-made laws and traditions of the Pharisees but in Matthew 23 he says they have mosaic authority the Pharisees sit in the seat of Moses whatsoever they command you to do that observe and do so what’s going on here Matthew 15 very clearly is contradicting Matthew 23 the way it reads in English well when I first began to research this question my first thing that I did is I looked in the Greek and I saw that the Greek says the exact same thing as the English didn’t really help me and at this point I was pretty much out of ideas and I went to a colleague of mine at the Hebrew University where I was studying and he was a big expert in New Testament studies and I said can you point me in some direction here give me some kind of indication of how I should proceed to try and solve this problem and he began to explain to me that according to some scholars the New Testament wasn’t written in Greek it was actually written in Hebrew I thought that was very interesting and I said Hebrew why would you think the New Testament was written in Hebrew and he explained to me that in certain parts of the New Testament you have something which are called Hebrew isms Hebrew isms are Hebrew thought patterns which are literally translated over into Greek and when you read them in Greek they sound like broken Greek they sound like they were translated by a foreigner it doesn’t make sense and let me illustrate to you what a hebrew ism is by bringing you an englis ism or an Anglicism and english we have an expression dead is a doornail now imagine if I translated the phrase dead as a doornail into Chinese and the Chinaman would come along and read dead as a doornail how dead is a doornail what is it doesn’t mean anything in Chinese this as far as I know from Chinese but it certainly doesn’t mean anything in Hebrew uh and that’s what a hebrew ism is these expressions and thought patterns that are it over into Greek and they make no sense in Greek and what that means is you can read certain parts of the New Testament and see that they’re clearly translated from another language from Hebrew well I began to read Matthew Mark Luke acts and revelations in Greek and I could say yes they’re full of these Hebrew isms they sound like they were translated from Hebrew and I wasn’t really clear how this helped me without with Matthew 23 okay so let’s say these books were written in Hebrew here’s the standard grammar of New Testament Greek blast into burner this is the grammar used in every seminary in the world the standard grammar of New Testament Greek and there it says many expressions which a Greek would not have used such as dead as a doornail many expressions of the Greek would not have used were bound to creep into a faithful written translation of a semitic original so it’s universally recognized by scholars that certain parts of the New Testament were written in the Semitic language and then translated into Greek and the debates that go on between scholars is which parts of the New Testament and how much and what was that Semitic language was Aramaic or was Hebrew that’s something I’ll touch upon a little bit at the end the question of Aramaic but it’s universally recognized that certain parts of the New Testament were written in a foreign language and translated and as I was studying this I saw okay we have these Hebrew isms and and I’m reading the New Testament in Greek and and I went back to my colleague at the University and I said how did this help me this is a very interesting homework assignment you gave me but how did this help me who how did that get in there that’s actually a picture of my dog and I and I thought this would be a good place to insert some comic relief in the middle of this intensive linguistic discussion but basically that’s the look I had on my face when I was I’m like how does this help me and she really is nothing to do with the story other than that she’s extremely beautiful and and I’m looking at him and I’m saying you know okay Matthew 23 what does this have to do with being written in Hebrew it doesn’t help me you know I I don’t have the Hebrew and he said Oh enough I mean I forgot to tell you the most important part what’s the most important he forgot to tell me this most important part that the Hebrew version of the Gospel of Matthew has actually survived down to modern times and that’s known today as shame Toves Hebrew Mathew shame pill zebra Matthew is named after a rabbi who lived in 14th century Spain named shame taupe even show proof and shame to have a Venetian lived during the Spanish Inquisition at a time that was plagued by something called the disputations the district ations were public debates that were forced upon the Jews by their Catholic oppressors and the Jews were forced to defend their religion against the Catholic religion and it was pretty much a no-win situation for the Jews if the Jews lost these debates that could be forcibly converted to Catholicism if they won the debates they would very often have to flee town flee Spain because they’ve now insulted the Catholic religion well most Jews would agree that it’s better to have to flee town than have them to be forcibly converted to Catholicism any day of the week and twice on Sunday and shame Jovovich approved sat down and said okay I want to win these debates so I don’t have to be a Catholic and he sat down he wrote a book called even Vulcan which translates into English as the test stone and what she systematically goes through the arguments that the Jews could use in these debates and interestingly enough one of his main arguments was to systematically go through the words of Yeshua and show how the Catholics don’t actually follow what you schewe said for example he points out in his book that Yeshua upheld the Sabbath and he says how can you Catholics don’t follow don’t keep the Sabbath Yeshua upheld the Sabbath at the end of his book championship fruit says if we Jews really want to win these debates what we need to do is start reading the New Testament at the end of his book he includes an appendix which it was the Gospel of Matthew of course in Hebrew because the whole book is in Hebrew and because this was included as an appendix to the test stone this became known as shame toast Hebrew Matthew now shampoo zebra now Matthew was known for centuries by Hebrew scholars however it was simply assumed that that shampoo had translated his Matthew from Greek into Hebrew that was just an assumption and scholars never even bothered reading this book they just assumed because they assumed it was translated from Greek and then it wasn’t really important the 1980s a series of linguistic studies were carried out and they found that shameful Sieber Matthew actually actually has certain characteristics which make it sound like this book wasn’t translated from Greek but actually that it was written in Hebrew and one of the main characteristics that you find in shameful zebra Matthew are what are known as Hebrew word puns a Hebrew word pun is when you take two similar sounding Hebrew words use them with different meanings in the same passage and that creates a beautiful poetical style and a flow to the passage and every ancient document written Hebrew has the Hebrew word puns the question is though what are they doing in the book that’s supposedly translated from Greek well first let’s look at some example of Hebrew word puns the Tanakh the Old Testament is full of humor word puns literally every page of the Tanakh has Hebrew word puns for example in chapter 2 it says the first man was called Adam Adam Adam it says he was taken from the ground Adama Adama Adama a man ground that’s a classic Hebrew word pun too similar sounding hebrew words with different meanings classic hebrew word pun when you read in hebrew it flows and it’s beautiful and it just it makes perfect sense another hebrew word pun appears at the end of Genesis 2 it says the man his wife were naked naked in Hebrew was arrow meme and the very next verse it says the met the snake was clever clever in Hebrew is a room I will me my room two similar shouting Hebrew words with different meanings classic Hebrew word pun now in these last two examples the Hebrew word pun really is just brought in to beautify the text to make it flow in some poetic sometimes though the Hebrew word fun is intricately interwoven into the actual message of Scripture for example in Jeremiah chapter 1 we read and the word of Yoba came to me saying what do you see Jeremiah and I said I see an almond branch and you have a said to me you have seen well for I am diligent to do my word now when you read this in English it makes absolutely no sense what is the almond branch doing there it’s like a red herring what is that almond branch doing in the prophecy what does it have to do with diligence well in Hebrew it’s immediately obvious because almond branch almond is shocked aid and diligent is show Kaede shock aid show Kaede two similar sounding Hebrew words with different meanings classic Hebrew word pun well of course Genesis and Jeremiah have Hebrew word puns they were written in Hebrew but what they found is that shameful zebra Matthew also has Hebrew word puns for example and we’re just going to be a few examples they but there are many many examples Matthew chapter 9 verse 8 and the crowd saw and they feared very much now when you read this in English you say okay what’s the word pun but in Hebrew it’s immediately obvious and they saw as value and they feared vytas value too similar sounding Hebrew words with different meanings this is a classic Hebrew word pun but what is this doing in a book that was supposed to be translated from Greek it shouldn’t be there should it here’s another one Hebrew Matthew 12 verse 13 then he said to the man stretch out your hand and he stretched out his hand and it was after this issue anew and he turned okay again in English what’s the word pun you don’t see anything in Hebrew it’s immediately obvious violate and he stretched by 8 and he turned to similar-sounding Hebrew words with different meanings a classic Hebrew word pun what is his doing in a book that was supposed to be translated from Greek though you would only have these Hebrew word puns if this was written in Hebrew here’s another example which is a very interesting here in Hebrew Matthew chapter 18 verses 23 to 35 we have the parable of the debt this is the famous parable which talks about a king who’s owed a debt by his servant and that servant can’t pay so he goes down the food chain and it presses his own servant and five times in the parable it talks about paying it says to pay five times pay pay pay pay pay the Hebrew word for pay is Shalem so five times in the Hebrew it says Shalom Shalom Shalom Shalom Shalom Shalom let’s all learn that Hebrew word was the Hebrew word chalette so five times it says two shall aim to pay then in the moral the parable appears in verse 35 and there it says their issue it says so shall my father in heaven do if you do not forgive each man his brother with a complete heart and the Hebrew word for complete is shalt lame now this is a classic Hebrew word pun that just like in the example of Jeremiah is intricately interwoven into the actual message of the parable and without recognizing this Hebrew word pun you’re missing something it’s like that Owlman branch you know you don’t understand the connection there in Hebrew you immediately see the connection he says it five times in the sixth time it has a different meaning classic Hebrew word pun now it’s very clear that this parable must have been spoken in Hebrew because this Hebrew word pun is intricately interwoven into the actual parable so if this was translated from Greek it would that would be an impossible coincidence and you have many Hebrew word puns like this in shangela’s you were Matthew we only looked at a few examples here’s a word pun that actually appears in Greek Matthew Greek Matthew 16:18 Yeshua sits the Shimon to Peter he says you are Peter and upon this rock I will build my church and this is a greek word pun it appears in the Greek Gospel of Matthew and based on this verse many scholars have argued that this is definitive proof that Matthew wrote the Gospel actually in Greek Matthew didn’t write in Hebrew he must have written in Greek because there’s a word pun in the actual Greek text now we’ve already seen three word puns in the Hebrew and that’s just a very small sampling there’s only one word pun in the entire Greek text now let’s look at the Hebrew and see what it says there in Hebrew Matthew 16:18 it says you are a stone and I will build my house of prayer upon you now if you read this in Hebrew you immediately see there’s a word pun in the Hebrew because stone is Evan I will build an F that Evan F Nev stone I will build that’s a classic Hebrew word pun – similar sounding Hebrew words with different meanings classic Hebrew word Ponton now if this verse was a definitive proof that Matthew wrote the gospel in Greek will the very same verse has a word pun in Hebrew so that proof falls away now when I first learned of this I thought this is incredible how could this be that the Gospel of Matthew was written in Hebrew that’s ridiculous how you know okay you bring me these linguistic arguments but you can’t just show up after 2,000 years and told me the book was written in Hebrew you have to have some kind of earlier evidence for this earlier than shame to even show prudes and the my first question was really okay there are the New Testaments preserved from the 3rd century onwards in 5000 manuscripts and every one of those 5000 manuscripts is in what language it’s in Greek so how could Matthew be right in the Hebrew if there are 5000 Greek manuscripts and my next question was okay those manuscripts are maybe from a few hundred years after Matthew wrote the gospel maybe in the earlier period there would be some type of testimony that would have to prove that it was written in Hebrew maybe from one of the Church Fathers and I said I said okay if Matthew was really written in Hebrew how come none of the Church Fathers tell us that and I actually investigated and found out that they do tell us that they tell us that as a fact Pappy oz was one of the early church fathers who lived from 60 to 130 of the Common Era and he’s referred to as a disciple of a man named John the presbyter who you know as the author of the Gospel of John and tapp EOS was his inside information he says matter-of-factly in the beginning of the second century less than a hundred years after you shew his ministry he says matthew collected the words in the hebrew language he states this as a fact a universally known and recognized fact that matthew wrote his gospel in the hebrew language and he goes on and he says and each translated them as best he could that’s very interesting at second half because what he’s reflecting here is a recognition that it was a very difficult thing to translate this gospel from hebrew into into other languages and everybody did their best they might not have always been very successful but they did the best they could to translate these things into other languages from the hebrew well let’s look at some of these manuscripts of Shame Toves hebrew matthew this is a manuscript from Saint Petersburg the st. Petersburg manuscript and a sham Jose Eber Matthew actually was published in 1987 based on nine manuscripts that were available at the time this manuscripts from Saint Petersburg was at that time behind the Iron Curtain and the Soviets wouldn’t let anyone look at it and it wasn’t used when shameful Sieber Matthew was published and because of that the present publication based on the 90 manuscripts is really an incomplete picture of what’s contained within this document because it wasn’t based on all of the manuscript evidence and this is really a fascinating manuscript because this is the first time this manuscript is being seen in the Western world the first time this manuscript is being shown here this is an unpublished manuscript and who knows what’s contained in these pages now when I went to look at this manuscript in Jerusalem actually this is a in Saint Petersburg in the former Soviet Union in the city that was previously known as Leningrad and with the fall of the Soviet Union in 1991 a delegation of Israeli scholars went over to st. Petersburg and they began to microfilm all the Hebrew manuscripts they could get their hands on literally to photograph every single page and when I went to st. Petersburg or I went to when I went to look at the st. Petersburg manuscript in Jerusalem I took it out and when I brought it back to the librarian at Israel’s National Library he said to me a very interesting thing he said Nehemia was there anything interesting that manuscript and I thought that was a very strange question I looked at many manuscripts I’ve never had the librarian ask me if there’s anything interesting there that’s just not his job and I said why you asking me that question and he said because no one has ever checked out that manuscript to look at it before this has been sitting in Israel for the last more than 10 years and no one had looked at this manuscript no one had studied it quite simply because there are thousands of these Hebrew manuscript that have been uncovered from the former Soviet Union and it will take generations and generations of Hebrew scholars to study all these manuscripts and the site for them and no one’s gotten around to this one it’s simply you can imagine that Hebrew manuscripts of New Testament books are not very high on the agenda of some Israeli scholars so who knows what’s contained within the pages of this manuscript no one knows well I know but really no one knows because no one studied it and what revelations of truth are waiting to be revealed by studying this document here’s another unpublished manuscript which is the breasts Lauer breast love manuscript this is also originated in a city in Eastern Europe and the former Soviet Union however today this manuscript is not in Breslau it’s actually in Prague and is a very interesting story behind this on public unpublished manuscript as well in the 1940s the Nazis ransacked Europe looking for Jewish artifacts Judaica articles of artwork and manuscript and Torah scrolls anything that could get their hands on and they brought them all the Prague and they set them up in a museum which Nazis called the Museum of the extinct race because the goals of the Nazis was to make the Jews extinct and actually to this very day that’s the largest collection of Judaica in the world this former museum of the extinct race and whose extinct today and who isn’t that’s a testimony I think we’re still here this is a this is another manuscript this manuscript actually is published this is from the British Library and the answer to our question of Matthew 23 can actually be found in this manuscript in the bottom five lines there which is the section from Matthew chapter 23 verses one through three and when we read that in the Hebrew we’ll get a completely new understanding everything well that we’re seeing now these contradictions Matthew 15 don’t obey the Pharisees Matthew 23 do obey the Pharisees right now we’re struggling with this contradiction when we read it in the Hebrew everything will fall into place and we’ll have a much clearer understanding everything will make sense now I want to give you some advice because I know this is a very long session but this is stuff that you you won’t learn anywhere else and this is this is really foundational stuff what we’re presenting here today is the tip of the iceberg you don’t even know the iceberg exists yet we’re just establishing the foundation to really these are foundational things and here’s the book that I wrote on this it’s called the Hebrew yoshua versus the Greek Jesus and as you may have guessed the reason I’ve called it that is that the way issue is words are presented in the Hebrew Gospel of Matthew is fundamentally different from the way they’re portrayed in the Greek version and that’s why I call it the Hebrew show versus the Greek Jesus and I highly recommend this book because this is really foundational stuff and there’s a lot more that I wasn’t even I’m not even going to be able to present here today so really I recommend you get this book and read it a few times give it to your friends and your rabbis and your pastors so they can also share on special your rabbis and pastors so they can share on this very important topic which really I like some of them really foundations which in future years you’ll see that amazing things are going to be revealed from this Hebrew Gospel of Matthew now let me again give you a piece of advice because this is a very long study and I’ve just completed the first half of the study Michael’s going to come up and say some very important words so don’t run away yet but when Michael is done we’re going to have a short break and then I’m going to come back and do the second half now the second half is really the really we’re getting into the deep into this Hebrew Matthew and it’s really in a way the most important part so my advice is if you can only come to one half of this study come to the second half you so in Matthew chapter 23 we’ve seen that Yeshua says the scribes and the Pharisees sit in Moses seat they have this mosaic authority all therefore whatsoever they bid you observe that observe and do but do not you after their works for they say and do not and here it really sounds that you like your shoe is saying very clearly you must obey the Pharisees they sit in the seat of Moses you must obey whatever they command you to do if you’re going to be obedient to what issue it says what we’ve already see this doesn’t really make sense Matthew 15 you schewe warns the disciples not to do according to the ways of the Pharisees there are traditions of the elders transgress the Torah however in Matthew 23 saying obey whatever they tell you to do if they tell you to put your right shoe on first in the morning you better obey them because they have mosaic authority what’s going on here well the answer is here in the Hebrew if you can read this old Hebrew script and you can already already know the answer this is what it looks like transcribed into modern Hebrew print and we Ashura says there in Hebrew Matthew chapter 23 verses 2 to 3 Yeshua says alkie same O’Shay issue appear in Makaha meme Vata Kalasha yomara hem Shimazu uberta connotation boom ah say hem I toss ooh say hey mumbling became a nun who seemed so there you have it there you see it’s very clear really this is what it would look like translated into English there Yahshua says the Pharisees and sages sit upon the seat of Moses therefore all that he says to you diligently do but according to their reforms and their precedents do not do because they talk but they do not do now that’s a very a subtle difference between what you saw in the Greek a difference of one single word or primarily one single word in the Greek you shoot in the Greek it had said in Matthew all that they say you must obey all that they say they being the Pharisees in the Hebrew he says you must obey all that he says he being Moses so the difference of this one single word fundamentally changes issuer’s message what he’s saying now is obey if they’re claim to authorities that they sit in the seat of Moses so do as Moses says obey Moses they claim their is there sitting in this this ornate stone chair in the synagogue sitting there teaching with supposed to Authority sitting in the seat of Moses obey obey Moses do what Moses says now how did this happen how do we change from they say – he says well this is what it looks like in Hebrew in the Hebrew manuscripts and you can see it’s very similar it’s almost identical the difference between he says and they say is the difference of one single letter the Hebrew letter volved this one single letter the change of this one the addition of his one single letter change the shoe is original message which was an instruction to his disciples to obey Moses to an instruction to his disciples to obey the Pharisees so it changed his message from something that make perfect sense their claim to authorities that they sit in the seat of Moses so do what Moses says – this message which contradicts his own words in Matthew 15 which is obey the Pharisees he goes on their yuxuan in Hebrew Matthew and he says according to their reforms and their precedence do not do and the word I translated here is reforms in Hebrew is taka note we’ve heard that word before so let’s all repeat that word taka know so talking about these man-made laws like the washing of the hands and Yu Shu is warning his disciples not to do according to their taka notes and I translated this for us before as enactments a more precise dictionary definition of taka note is reforms that change biblical law that’s how the word is defined more precisely in the Jastrow dictionary which is a standard dictionary of early rabbinical Hebrew late Second Temple Hebrew reforms that change biblical law and the classic example of one of these man-made laws these taka notes is the commandment to wash your hands of the rabbis before you eat bread well now that we understand Matthew 23 we see that you shoe is not telling you to obey the Pharisees he’s telling you to obey Moses we still have to go back at Matthew 15 and see what it says there in the Hebrew if we started off with a people which what was a contradiction in the Greek we can’t just look at the Hebrew of one passage and not the other so now let’s look at Matthew 15 in the Hebrew and there we read why dear why do you also you show us this to the Pharisees why do you also transgress the commandment of God by your tradition you made the commandment of God of none effect by your tradition can anyone guess with the Hebrew word behind tradition is the word is taka note so not only is there no contradiction in the Hebrew ji masking 15 in Matthew 23 but in the Hebrew there’s a consistent message throughout the entire book there’s this consistent string that runs through the book that you Xu is warning his disciples not to follow the taco note of the Pharisees these man-made laws of the Pharisees if we go out of Matthew 15 in the Hebrew we read in verse 9 remember how in the Greek it said teaching for doctrines the commandments of men and I mentioned that was a paraphrase of Isaiah 29:13 which says learn commandments of men others translates as commandments of men learn by rote in the Hebrew Matthew there’s the exact quote from Isaiah word-for-word learn commandments of men now that’s very interesting if Hebrew Matthew is supposedly this translation from Greek wouldn’t it have the Hebrew equivalent of teaching for doctrines the commandments of men rather than the exact precise words of Isaiah that’s a very very interesting Yeshua goes on here affort warns against the taco note of the Pharisees he also warns against their precedents not to do their precedence and the word Hebrew word for precedents is my esteem my esteem is a word we’ll look at in a moment but these are two really important words tuck a note in my esteem because these are the two things that if your disciples of Yeshua that he’s warning you not to do the taça note and my esteem so let’s all say those words together taco not in my esteem all right so what are these mas team mas team our precedents the literal meaning is actions or deeds and the Greek it translates this as aergon which in your English you have works the works of the Pharisees but what are the works or the actions or deeds of the Pharisees in Pharisee terminology my esteem refers to precedents or acts or deeds at service precedents and what do they mean by that well we’ve already seen the Pharisee law needs to legislate every aspect of life literally from the moment you wake up in the morning to the moment you go to sleep at night and what is if for example the Pharisees to command their disciples which should have put on first in the morning so what is a Pharisee do when he comes to a new situation where the oral law doesn’t tell them what to do for example if he lives in a country you don’t have shoelaces and he doesn’t know what shoe to put on first in the morning because he doesn’t know which one the tie first because there are no laces so when he does the combs or a law looking for instruction and he combs tradition and man-made laws and if you can’t find any instruction on which shoe to put on first in the morning if there are no license then he goes he looks at the precedence of one of his rabbis meaning he looks and he says we know that such-and-such a rabbi on such and such an occasion put on his right shoe first even though he didn’t have laces and that becomes a precedent that then establishes what the proper norm the proper standard of behavior is the assumption is this rabbi could not be sinning and if he put on his right shoe first even though it’s Neve laces that’s the proper standard for behavior and what you shoe is saying is don’t look to the precedents of the Pharisees as the proper standard of behavior don’t do according to their precedents do as Moses says not according to their taka note and their my scene let’s so quickly it is an example of a precedent this is a precedent brought in the Talmud and it says a ma se ma says singular from a seam so a precedent a precedent which Rabanne Gamliel you probably thought it was pronounced Kamali al the correct pronunciation is Gumley l and Gamliel as you all know it was a pharisaical teacher of shut wool of Tarsus of Paul however this is gamla ELLs grandson Gamliel ii so a president which are our bio-memory l ii the elders were traveling at a ship when a gentile made around I want you to descend and rob Montgomery and the elders descended by it okay so what on earth is is talking about the Pharisee start off with the principle that if somebody builds something for you on the Sabbath you may not use that if they build a ramp for you on the Sabbath you may not use that ramp and so then they ask the question what if the ramp is built in the Sabbath but it’s not specifically for me may I use that ramp and the Oral Law doesn’t tell them what to do so they go and they say okay we remember that one time rub on Gumley l ii descended on such a ramp and that tells us that this was the proper behavior and that such a thing is permissible in other words the behavior of the rabbi and a specific circumstance becomes the standard by which one should behave by in the future and what your shoe is warning as disciples is don’t do according to their taco notes and don’t do according to their my esteem their claim to authorities that they send the seed of Moses so do as he says do as Moses says now what we’ve seen up until now is that the words of Yeshua in the Greek what we may venture to call the Greek Jesus because that’s what he’s called in Greek yes is Jesus the Greek Jesus he’s coming and he’s changing Torah adding Zatara taking away he’s saying oh don’t worry about not adding to the Torah do whatever the Pharisees tell you to do if they tell you what you to put on first in the morning put on that put on that right shoe first even though that contradicts what he said eight chapters earlier Matthew 15 now we’ve seen now on the other hand the Hebrew Yeshua is actually telling people do as Moses says their claim to Authority as they said in the seat of Moses do as he says do as Moses says so the Hebrew issue is actually or your shoe his words as he’s portrayed in the Hebrew Gospel of Matthew is actually upholding Torah now what about this statement because they talk but they do not do when I first read this my question was what do they talk and what don’t they do when we read this in the Greek it’s very clear that it’s saying they’re hypocrites but now in the Hebrew we have a whole new context he’s not saying to obey the Pharisees even though they don’t do what they do themselves what they say themselves he’s saying obey Moses so what’s the state talking they do not do what are they talking what aren’t they doing and when I first read this I really wasn’t sure what the answer was it I wasn’t so clear and the answer came to me in a very roundabout way I’d received an email number of years back from someone who is confusing carrots and Samaritans I mentioned you that carrots are strictly Old Testament – not Jews Samaritans of course you know from the New Testament are the people the in Samaria who worship a mountain cuisine let’s get a quick rundown of the difference carrots of course believe in the entire Tanakh the Old Testament whereas Samaritans believe only in the five books of Moses the Torah and their tour is actually different the Torah used by all the other Jews in the tour of the Samaritans it commands them to worship on the high place among cuisine which is a mountain just outside of Nablus of stem and whereas the Karaites worship at Jerusalem and Jerusalem in prayer like King Solomon talks about 1 Kings 8 of course Karaites are Israelites or Jews we’re Samaritans are Babylonians who were forcibly settled the Land of Israel by the Assyrian Kings after the 10 northern tribes were exiled from Israel and the story of the Samaritans is really given in 2 Kings chapter 17 where it talks about how the ten tribes were exiled from Israel and the king of Assyria didn’t want this to be an empty land so he brought in these people from kuzia from Babylon and settled them into the Land of Israel into the northern part of Israel and it talks about how when they first settle in the land they were attacked by a plague of lions and they said why are we being attacked by lions it must be because we’re not worshiping the local God so they went to the king of Assyria and said can you please give us a priest that will teach us how to worship the local God who of course in this case is the God of Israel so who does the king of Assyria send them he sends them one of the priests from the ten northern tribes this is one of the preset had gotten the ten northern tribes exiled in the first place and when he teaches them he’s the ways of the ten northern tribes that had gotten them exiled and he brings with him the Torah but he also at the same time teaches them to do according to the ways of these ten tribes worshiping at the high places sacrificing outside of the temple in Jerusalem a monk regime and other places and then in 2 Kings 17 verse 34 it summarizes the ways of the Samaritans and it says until this very day they do according to their former ways according to their statutes and their judgments this is how it reads in the Hebrew they do not figure Hova and they do not do and then the Hebrew the words they do not do is isolate it in such a way that emphasizes those words and then it completes the sentence it says according to the Torah and Commandments that you have are commanded the children of Jacob so what don’t the Samaritans do they don’t do according to the Torah now after I’d read Matthew 23 and then I reread this passage I realized in Hebrew that sounds very similar was a similar style here and it seems to me that you sure was echoing the words of two Kings 17:34 about the Samaritans and I think what he was saying is that just as the Samaritans of old – according to their statutes and their judgments and they do not do according to the Torah so to the Pharisee of Pharisees of his own era – according to their taco note and their ma same there are forms of their precedence and they talked or but they don’t do Torah and what does he mean they talked to her they’re sitting in the seat of Moses talking Torah to you all day long but they’re really telling you is not Torah it’s just in the guise of Torah what they’re really telling you are their own reforms and precedents and they don’t really do Torah so again we see up till now is that in the Greek we have this Jesus is coming along and changing Torah saying obey the Pharisees were in the Hebrew he’s actually upholding Torah now in light of that how do we explain this passage Matthew 5 Matthew 5 6 times Yeshua says in the Greek he says you have heard it said but I say and it really sounds when you read it really sounds like when you read this in English that Yeshua or in the Greek Jesus is coming along and changing entire Torah Commandments adding taking away modifying so what’s going on did he uphold Torah or do the auto pull Torah and this is this is especially a very difficult textual question because in that very same passage in verse 17 he says he’s not come to do away with one jot or one tittle so how can you then turn around and a few verses later start changing things saying you have heard it said but I say well let’s look at one passage here one passage that particularly caught my eye this is Matthew 5 33 to 37 it says there in the Greek again you have heard that it was said to the people long ago do not break your oath but keep those who have made to the Lord but I tell you do not swear it all and here very explicitly Jesus is saying in the Greek not to swear it all it’s an absolute prohibition if you’re a disciple of Jesus to swear to make any kind of oath and in fact you can go to any court in the United States where there’s the practice of putting your hand on a Bible and saying I swear I’ll tell the truth the whole truth know about yours about me God and you could tell them I’m a devout Christian a disciple of Jesus of Nazareth and I’m eight and because of that I can’t swear because Matthew 5:34 tells me I may not swear and they won’t think you’re trying to pull a fast one and they’ll tell you in fact as a standard formula for someone who is a devout Christian who’s allowed to say I affirm to tell the truth and no one’s going to think you’re trying to pull a fast one or lie because it’s a standard thing that many devout Christians actually do they won’t swear because Jesus says do not swear at all he goes on either by heaven for it is God’s throne over for this footstool or by Jerusalem for does the city of the Great King and do not swear by your head for you cannot make you one here white or black simply let your yes be yes and your no no anything beyond this comes from the evil one whose whose the evil one okay we’ll use that as a working definition you’re defining him as Satan we won’t get into that whole question though so Satan if you say anything beyond yes or no then you are from Satan according to the NIV translation of Matthew five and what that means is if you say I swear by Jerusalem yes I will do such-and-such you are from the evil one and if you say I swear by heaven I know I will not do that you are from the evil one well I had a real problem when I saw this because I said okay that that doesn’t really sound something wrong with this and the reason I had a problem with this for me really began in Matthew in Exodus 3:15 and many years ago I was studying in Jerusalem under Karaites AJ Mordecai al fondari and he was a very brilliant man he would never try to convince you of anything he just present you the scriptural verses and you would see that he was always right and one day he sat me down and he said Nehemia read to me Exodus 3:15 out loud and I you know I said okay I’ll read you it’s you out loud now bear in mind being raises the Pharisee there were certain things that had been so ingrained and so I’ve been taught and I just couldn’t break free from them for many years even after I became a care I because you know these things have been ingrained so deeply and you tell me after I’ve done reading this what pharisaical practice I’ve I’m expressing here and back then I’d read this verse to Mordecai following my pharisaical indoctrination and God said further to Moses thus shall you say to the children of Israel I don’t I Lord the God of your father’s the God of Abraham the god of Isaac and the God of Jacob has sent me to you this is my name forever and this is my memorial from generation to generation so what did I say anything wrong there I said I don’t know instead of what it actually says there in fact it says there in the Hebrew you Dave Ave which I pronounce is Yehovah others frown says yahuwah or yahuveh and i won’t go down the reasons for those differences but it’s very clear that the letters in Hebrew hey Bob hey yo Hova or Yahweh and I’d read it following the rabbinical ban on the name as I don’t know which is Lord and in fact on all of your English Bibles or most your English Bibles you’ll have capital L capital o capital R capital D which is a following this rabbinical ban in the name in fact in the Hebrew text of scripture the name of the creator yova appears six thousand eight hundred and twenty eight times nearly seven thousand times that’s an average of approximately seven times in each page of the Hebrew text of Scripture and every single instance virtually that you read in your English Bibles you’ll see it’s trans translated translated as Lord capital L Ord in small caps which is simply the translation of Adonai and this comes from a rabbinical ban on the name in the mission it explains that anybody who reads that name according to its letters and not as I don’t I has no portion in the world to come so it’s an absolute ban on you pronouncing the name of the creator that the Pharisees teach in fact most Pharisees today refer to the name of the creator as the ineffable name of God ineffable means unpronounceable you may not pronounce his name I was taught with my mother’s milk that the greatest sin that I could possibly do was to say the name of the creator that was utter blasphemy to say his name out loud and I was taught to say I don’t know and even after I went to the scriptures and became a care I turning just to the Hebrew Scriptures this was something that was so deeply ingrained that when I read this verse I I ended up reading it Lord this is my name forever and this is my memorial from generation to generation even though right there in front of me were the Hebrew letters vo hey Bob hey Jehovah now when I realized this the words of the Prophet came to mind they have eyes but they do not see and I was talking about myself the letters were right there in front of me but being so indoctrinated and this being so deeply ingrained there’s bad in the name I’d read it as Lord now what about the end of this verse Exodus 3:15 it goes on it says this is my memorial from generation to generation your hova is memorial what does that mean Memorial today only dead people have memorials so what says more that’s just a horrible translation the word that they translate as memorial the Hebrew word is a hair now Zaire in Hebrew does mean to remember but it has a much broader meaning that it doesn’t English Zaire in Hebrew is to refer to something explicitly to refer to something you can refer to it with your mind and that’s to remember it or you can refer to it with your mouth and that’s to mention it to explicitly sum it up in your memory or to sum it up with your mouth now Exodus 23 13 is the same word and there it says and the names of other gods you shall not say there nor shall they be hurt upon your mouth now here it’s very clear from the context that zipper does not mean to remember it’s not telling you don’t remember Easter is telling you don’t mention Easter which I’ve just done now for educational purposes but it’s very clear from the context that shall not be heard upon your mouth you must not mention it don’t even mention those names of the pagan gods and when we’re talking about the God of Israel what it’s saying is this is my name forever this is my Z or my mention from generation to generation what that means is whenever we summon up his name whether in our mouth minds or in our mouths whenever we refer to him we must refer to him by his name which is Yehovah or others from yahwah but it’s very clear that his name is not Lord that’s just a title now once I realized this everything started to fall into place verses that I’d read 50 times and I went over them before and I never realized the significance of them and that from these verses it’s very clear that the name of the Creator is not ineffable for example deuteronomy 613 says you shall vary whole by your God and you shall worship Him and in his name shall you swear another’s translate in his name so you make oaths now I realized after I realized the name of the Creator is not ineffable I realized okay how can you swear in his name if you’re not allowed to pronounce his name it’s very clear from this verse that the name is not ineffable it’s not forbidden to pronounce the name of the Creator in fact that’s how we’re supposed to mention him we’re supposed to refer to him again a second time it says Deuteronomy 10 20 you whoe by your God you shall fear in him you shall worship madama shall you cling and in named show you swear now the practice of swearing in the name of the Creator in the name of Jehovah is something we see throughout the Tanakh for example for example 1 Kings 2:23 we see that King Solomon makes a vow and he says so shall you Hova do to me and even more now what does he mean by that social y’all about do to me and even more first of all by invoking the name of the creator he’s swearing in the name just like it says in Deuteronomy socially Ovid do to me and even more and what he means by that is he’s laying a curse upon himself saying that if I’m lying may your hova do to me X Y Z it doesn’t even tell us what the X Y Z is that’s not the point of the story so show about doing to me and even more than that and even worse than that another vile formula we see throughout the Tanakh is with the vow that King David uses in 1 Samuel 20 verse 3 and their King David says as your whole vile lives he’s making a vow in the name of the Creator Yehovah saying as you ho bot lives and when he means by this vow is if I’m lying by my very actions I’m denying the life of the Creator that’s a very serious vow and the opposite is also true if I’m telling the truth by my very actions I’m declaring declaring the life the life of the Creator now this vowel formula as jehovah lives is actually related to a very important end times prophecy which appears in Jeremiah 1216 and this verse was always fascinating to me this whole passage because if you read the passage this is one of the few verses in the entire Tanakh in the entire Old Testament which is explicitly and exclusively speaking to the Gentiles this is a verse that is absolutely nothing to do with me this is a promise to the Gentiles for the endtime and there it says and it shall be if they nevertheless learn the way of my people to swear in my name as your mobile lives if the Gentiles will learn to swear as you of our lives and the way they taught my people to swear by bow meaning the Gentiles used to swear as by lives and they came and they taught that practice to Israel if those same nations will urgence whereas yo-ho by lives then they shall be built into my people that’s a very important endtime prophecy for the nations that they’ll be built into Israel if they learn to swear as you hope I’ll lives now you should be getting a little bit nervous here right now because Jesus has forbidden you to swear under any circumstances and if you swear you’re from the evil one according to the Greek Jesus but let’s see what it says in the Hebrew in Hebrew Matthew five we read you have further heard what was said by the ancients you shall not swear falsely by my name that’s a direct quote word-for-word from Leviticus 19 12 but you must pay your vow to yova which is a paraphrase of Deuteronomy 23 21 and then he goes on he says but I say that you must not swear by anything falsely falsely is what he says in the Hebrew so in the Hebrews not prohibiting vows he’s prohibiting false vows not by the earth which is his footstool meaning you must not say I swear by the earth and be lying you have to be telling the truth if you swear by the earth nor by Jerusalem which is his footstool nor by your head because you cannot make one hair white or black but yes be yes and your no no anything added to this is evil and we’ll get back to anything after this is evil in a minute but in verse 37 he starts off saying let your yes be yes and your no no now he’s not talking about making vows here he’s talking about making false vows so when he says let your yes be yes what he means is in this new context is if you say I swear by Jerusalem yes I will do such-and-such that better be a true yes that better not be a false yes and if you say no I swear by the throne of God I will do such-and-such that better be it no you better not you better not be lying there now why would you need to tell us that not to make false vows or why we need to tell you not to make false vows isn’t it obvious not that you shouldn’t make false vows that that’s pretty obvious but what happened apparently is in that period some Pharisees came along and they said well they said okay it says Leviticus 19 12 you should not swear falsely by my name so if I don’t use the name I’m allowed to swear falsely that’s what the Pharisees were teaching in this period that you’re allowed to swear falsely as long as you don’t use the name because it says by my name and anyway they don’t use the name so they have no they can swear falsely all day long now what your shoe is saying is no when it says in Scripture not to swear falsely by my name it doesn’t mean you can swear falsely about other things yes as a keeper of Torah you’re supposed to be swearing by the the Creator that’s what we read in Deuteronomy but if you’re going to swear by other things that doesn’t mean you’re allowed to lie the principle behind this commandment is not to swear falsely even if you don’t use the name you’re not supposed to swear falsely and I think that’s obvious to anybody who uses common sense and looks at this in its context this is not our permission to vow falsely or to make false to swear falsely simply the way that an Israelite should be swearing is by the name and if you’re swearing by the name you must not swear falsely and all your shoe is doing here he’s bringing out the underlying Torah principal saying no what you Pharisees are doing opening up these loopholes saying I’m allowed to swear falsely that’s not the point of the commandment you’re over literal izing that you’re taking the words and disembodiment xed and from the the meaning behind what it’s saying you’re only taking the words and that’s the spirit of what it’s really saying which is the contextual meaning that anyone with common sense would understand now there’s no doubt that 2,000 years ago when Yahshua said this he would have been accused by the Pharisees of adding to the Torah because they said it does say by my name and if you tell me I can’t swear falsely by Jerusalem where does it say that in Scripture now to anyone who has caught you uses their common sense to the simple Israelite Shepherd or farmer who comes in here you should not swear falsely by my name it’s obvious that you can’t swear falsely by other things as well that’s obvious but to the Pharisees that’s not so obvious because the DEM scriptures are divine code and you sure wanted to make it very clear that he’s not adding to Torah he’s just bringing out the underlying Torah principle and that’s why I ends a statement saying anything added to this is evil he wouldn’t add anything to the Torah cuz that would be evil and this is simply a paraphrase of Deuteronomy chapter 4 verse 2 do not add anything to the Torah or take away and Yeshua is simply reiterating this basic Torah principle now what we have in the Greek Matthew like it or not is a abolition of vows Jesus is coming along and abolishing vows you’re forbidden to swear by anything that’s that’s a that’s a fact that’s what he says there in the Hebrew Matthew on the other hand we have an abolition of false vows that’s a very different message isn’t it a very different statement he’s not abolishing vows he’s abolishing false vows and really what we see is the yes as he’s called in the Greek the Greek Jesus is abolishing entire Torah Commandments don’t worry about adding to the Torah obey whatever the Pharisees tell you to do and don’t worry about making don’t don’t worry about vowing in the name of the creator don’t vow at all that’s what I’m telling you don’t swear at all whereas we’ve now uncovered a Hebrew issue of the words of Yeshua as he’s portrayed in the Hebrew and there he’s upholding Torah he’s saying they’re claiming to authorities they sit in the seat of Moses do as Moses says do as he says and they’re telling you that you can jump through these loopholes and swear falsely no that’s not the point of the commandment the point of the commandment is not to is not to swear falsely at all that’s a that’s a swear falsely now you as believers may need to make a real decision a real you have to ask yourself a question the Greek Jesus is changing the Thar adding taking away a balling modifying the Hebrew issue is upholding the Torah you need to make the decision and ask yourself the question who are you going to believe you can’t just ignore the green can you can’t just ignore the Hebrew they’re both there you need to make the real dis conscious decision who are you going to believe are you going to believe the Greek Jesus that’s changing Torah or the Hebrew Yeshua who’s upholding Torah and by the way I don’t want anyone to walk away from here tonight and says Nehemia claims that there were two people who walked the earth and taught 2000 years ago one named Jesus the other name Yeshua that’s not what I’m saying what I’m saying is the way his words are portrayed in the Greek is fundamentally different than how the words are portrayed in the Hebrew and you need to decide which one of those which one of those statements you believe what’s portrayed in the Greek or what’s portrayed in the Hebrew let me help you out with that decision there let’s look at Hebrew Matthew chapter 23 verses 16 and on and there he schewe speaking to the Pharisees throughout Matthew 23 and there he says the Pharisees woe to you blind chairs if you look in your Greek and you’ll see it says what are you blind guides in the Hebrew he says you blind chairs remember in Matthew 23 verse 2 he said they sit in the seat of Moses and now he’s calling them the blind chairs yeah you’re sitting in that seat but you’re blind chairs won’t you you blind chairs who say that he who swears by the sanctuary is not obligated does that sound familiar swear by the sanctuary is not obligated other words if you say I swear by the temple and your you’re allowed to lie because you haven’t used the name who say the hue swears by the century is not obligated he was vows by anything is sanctified to the sanctuary building is obligated to pay meaning if you make a vow to bring something to the temple then you have to pay it that’s very convenient isn’t it a madman and blind man which is greater the sanctuary or the thing which is sanctified in the sanctuary and you say he vows by the altar is not obligated but he vows to bring a sacrifice must give it meaning if if you say I swear by the altar in Jerusalem then you’re allowed to lie because you haven’t used the name but if you swear to bring a sheep to the altar then you have to give it because some of the priests were Pharisees and the Pharisees have got to eat so it’s a simple economic consideration which is greater the sacrifices altar the sanctuary of the sacrifice and this next verse verse 20 is really I think the decisive verse there he says he who swears by the altar swears by it and by all that is in it so here he’s actually upholding vows now what happened – if you make a vow by anything you’re from the evil one that’s not here at all that’s not reflected at all he’s saying if you make a vow you must keep that vow you must not swear falsely now the reason this is so significant is because in the Greek in the very same verse in Greek Matthew he says therefore hew swears by the altar swears by it and by everything on it in other words in the Greek he’s saying the exact same thing as he’s saying in the Hebrew on this particular verse upholding vows meaning that in Matthew 23 16 to 20 both of the Greek and the Hebrew Yeshua is saying no to false vows yes to true vows well what happened to anybody who swears us from Satan that’s not being reflected here even in the Greek so let’s let’s summarize what we have here against valves we have Greek Matthew 5 and by the way Greek James 5:12 which is a paraphrase of Greek Matthew 5 in favor of vows we have the Torah it’s a pretty significant one we have Jeremiah 12 16 Hebrew Matthew 5 Hebrew Matthew 23 and then even Greek Matthew 23 so what you can see is the Hebrew or the Greek is the Hebrew is consistent with itself and it’s consistent with the Torah he’s against false vows in favor of true vows whereas the Greek has not even consist with its itself in Matthew five he’s against vows altogether in Matthew 23 is upholding vows so the Greek is not even internally consistent and you need to make the decision who are you going to believe the Hebrew yushua how you shoe his words are portrayed in the Hebrew or the Greek Jesus the way he’s portrayed in the Greek now everything I talked about up till now is described in much greater detail in my book the Hebrew Yahshua versus the Greek Jesus now you understand the title that the way is portrayed is his words are portrayed in the Hebrews different than how they’re portrayed in the Greek and now I want to talk about a few things which are not discussed in my book but they’re going to be discussed in my next book which I’m writing right now and the first thing I want to talk about are the manuscripts of Shame Jose Eber Matthew and one of the things that we find is that Hebrew Matthew was published in 1987 along with the English translation and when it was published it was published along based on nine manuscripts and of those nine manuscripts you find that over time the manuscripts go through a process called assimilation assimilation to the Greek and what that means is that they start out very different from the Greek and over time a he prescribed comes along and says wait a minute that’s not what it’s supposed to say in the Hebrew that’s not what’s supposed to say in Matthew and why does he say that because he’s read the Greek and what he ends up doing is changing the Hebrew to match the Greek so for example in Hebrew Matthew 534 we saw the sentence that makes sense that you shew his original words where I say to you that you must not swear about anything falsely well some he prescribes came along and in some manuscripts when they were copying them they said wait a minute I know it doesn’t say falsely in the Greek and what they did is they deleted this word and you end up with the Greek reading in the Hebrew I say to you that you Mossad swear by anything which doesn’t make sense now the reason this is important is that of the nine manuscripts that were published two of these are very close to the Hebrew original words of Yeshua meaning that when you compare them systematically with the Greek you find many differences and when the Greek doesn’t make sense the Hebrew does whereas the other other managed scripts that were published I’ve been highly assimilated to the Greek meaning that in many places not consistently but in many places where the original Hebrew words make perfect sense and differ from the Greek in these seven other manuscripts they’ve been adapted and modified assimilated to match the Greek and really of these nine manuscripts these two the one in the British Library and the other one which is designated manuscripts II are really the two most important manuscripts in all these nuggets of truth and information that we’re finding consistently appear these manuscripts and the other manuscripts they appear haphazardly sometimes has been modified sometimes it hasn’t and what that means is out of the nine manuscripts two are really the most important why is it important because there’s more than nine manuscripts from my preliminary research I’ve been able to find that there are at least 23 manuscripts of shame to zebra Matthew and these are actually specific designations of manuscript from around the world for example you can go to London to the modular library and ask to see manuscript number 286 and that’s the manuscript of shame to zebra Matthew and these other fourteen manuscripts have never been published now if the first nine manuscripts if two out of those contain all these nuggets of truth and information who knows what’s in these other fourteen manuscripts no one knows they haven’t been studied and until they’re actually published we won’t know what information will come out of these manuscripts the next thing I want to talk about is the question of the age of a manuscript furch’s versus the age of composition that’s a very important topic that we have to understand this is a basic concept in textual studies that the age of something was copied the date that a manuscript was copied very often differs from the date that it was originally written for example if you open up to the World Almanac and book effects from 2005 that book was printed in 2005 however if you turn to the Declaration of Independence uh that was copied in printed in 2005 but it was originally written in what year in 1776 so although the age of the manuscript er in this case the printing is 2005 the original date of composition is 1776 why is it important because shame to have a Vinci proof copy Hebrew Matthew in 1380 that doesn’t mean that he wrote Hebrew Matthew were composed Hebrew Matthew in 1380 now let’s look at some other examples of this Josephus Flavius was a famous Jewish historian who lived in the first century and he wrote a history of the Jews called an antiquities of the Jews and that was written in the first century however earlier complete manuscript or earliest manuscript of antiquities of the Jews is only from the 10th century 900 years after he wrote as a regional book now the original book written in the hands of Josephus that’s been gone for more than a thousand years and the reason for that is that dot that manuscripts very often will not last more than a few hundred years and if they’re not copied and copies made of those copies and copies made of those copies then the book won’t survive and in this case the earliest manuscript of antiquities of the Jews is from the 10th century even though no one in the world denies that this book was written in the first century here’s another interesting example the earliest complete manuscript of Isaiah is from the 1st century before the Common Era from the Dead Sea Scrolls however Isaiah wrote his book and prophesied 700 years earlier the original book written by Isaiah that’s long gone that’s been gone for more than 2,000 years our earliest complete copy is from only 700 years after Isaiah wrote his book and the significance of this is that although shame viventia Pugh copied Hebrew Matthew in 1380 the linguistic and textual evidence proved that it’s much earlier than 1380 and many cases more original than the Greek version the last thing I want to talk about is the question of Hebrew versus Aramaic this is something that’s gotten a lot of attention recently the Aramaic question how many people here have seen the movie The Passion of the Christ okay good number of people in the movie The Passion of the Christ what language did Jesus of Nazareth speak a right he wrote he spoke Aramaic okay so well I think we should stop the discussion here because it wouldn’t be right for me to argue with such a great Hebrew scholar as Mel Gibson but no but seriously Mel Gibson went and he talked to I’m sure experts who told him that in the first century Yeshua spoke Aramaic and why is it that he thought that or why’s that his experts thought that and here’s one versa has a lot of people very much confused acts 26 13 to 14 this is a famous vision that shul has that Paul has on the road from Damascus and there Paul describes his vision he says about noon as I was on the road I saw a light from heaven brighter than the Sun and I heard a voice saying to me in Aramaic shut we’ll shut well why do you persecute me and Paul Shull describes that he he says that he asked who speaking and he explains that the answer was that Yeshua is speaking so according to the by the way says the NIV translation which I’m sure you all know it stands for the nearly inspired version now according to the NIV translation what language did you schewe speak to show all in according to the NIV he’s put your shoe a spoke to shul in aramaic well let’s get to the bottom of this because if you look at other translations you you’ll you probably already know that they don’t have the word Aramaic they have a different word so why is it that the NIV translates I heard a voice fighting to me an Aramaic I mentioned earlier that based on internal egg whisk evidence it appears that axe was originally written in Hebrew however we have not yet uncovered the Hebrew original axe all we have is the Greek translation of ax so let’s look at the Greek translation and see in the Greek translation what is the word that is translated to English by the NIV as Aramaic the word in Greek that’s translated Aramaic is the Greek word he brought eighty Hebrew eighty do we have any Greek scholars in the audience that could tell me the meaning of any three-year-olds I can tell me the meaning of this word Hebrew eighty he brandy is Hebrew that’s obvious you don’t want to be a Greek scholar know that Hebrew idiot Hebrew so you show all didn’t hear you she was speaking to him in Aramaic he or she was speaking to him in Hebrew so what language you two schewe speak Hebrew okay so what we can see here is that there’s been an intentional modification and changed by some of the translation to cover up the fact that your shoe is spoke Hebrew now here’s another verse that has a lot of people confused Psalm 22 and there we read the statement my God my God why have you forsaken me and where’s that familiar from of course everyone knows that you shoe is dying words you she was dying where’s my God my God why have you forsaken me and let’s look at how these appear in the Greek in Matthew 27 verse 46 we read yeshua cried with a loud voice saying Haley lama sabachthani that is to say my God my God why have you forsaken me now from the words that is to say you already know the Greek is translating something from a foreign language and in fact the words alien is lama sabachthani those four words are not Greek words those are foreign words that are quoted in the Greek and in fact those words are Aramaic so if we looked at this verse it sounds like he looked at in the Greek it sounds like you shoe a muscle spoken Aramaic his dying words were in Aramaic let’s look at the Hebrew though we’ve already seen the Greek doesn’t always match the Hebrew in Hebrew Matthew 27:46 says yushua cried with loud voice saying in the holy language le le llama aasif Thani now le le llama as of Thani that’s Hebrew so in Hebrew Matthew it his words are quoted in Hebrew and not only are they accorded in Hebrew but his words are specifically identified as being spoken in the holy language now throughout history era throughout history Hebrew has been known primarily by two names Eve reach which is just the Hebrew word for Hebrew and the holy tongue leshawna kodesh the holy language of the holy tongue so according to Hebrew Matthew Yeshua’s focused final words in Hebrew and not only that but it specifically identified as the language he’s speaking in Hebrew just like an axe it says Yeshua cried out speaking in Hebrew well what’s going on here and really we can’t go into the the final we can’t get to the bottom of this topic today we’re just going to present the tip of the iceberg and really when we look at this and this we follow this to its logical conclusion to get an entire new understanding of that final scene as you she was dying of what happened there but we’ll look at just the preliminary information so my God my God why have you forsaken me these words are quoted in the Greek text in Aramaic the Greek text quotes these words in Aramaic that’s a fact the second fact we have is that the Hebrew text quotes these words in Hebrew and specifically states that these words were spoken in Hebrew so how can both these statements be true or can they both be true well actually they can both be true because if I look just at the Greek I would determine that the Greek was translated from Aramaic if I look at the Hebrew I would determine that the Hebrew was spoken in Hebrew and written in Hebrew how could both those be true the only way they could both be true is if there’s a missing Aramaic phase and what happened apparently as the Hebrew was translating to Aramaic and then from Aramaic it was translated into Greek and actually there’s a lot of evidence to support this that the Greek was translated from Aramaic original but it would seem from this evidence and lots of other evidence going to now that the Aramaic was a translation from the Hebrew now this is very significant because what this means is that the Greek is not a second hand translation from Hebrew it’s a third hand translation from Hebrew and remember that Pappy oz told us that Hebrew wrote his gospel in Hebrew and many did their best to translate them well apparently the Greek translator said looked at took one look at the Hebrew and said no way I’m going to go right to the Aramaic translation and what we have is a translation of the translation in the Greek well I talk more more about a lot of these topics in my book the Hebrew show versus the Greek Jesus and I want to say some final closing words I mentioned at the beginning I want that I don’t look to you as the Messiah and that really hasn’t changed I’m believe strictly in the Tanakh the Old Testament however my understanding of who Yeshua was has changed I started off doing the study believing as most Jews do that Yeshua came to usurp the Torah to lead people astray to change the Torah and modify the Torah and lead people away from the Torah and now I found that in the Hebrew Gospel of Matthew the Hebrew issue it was actually leading people back to Torah upholding the Torah saying if they’re claimed to authorities that they sinned the seat of Moses they do as Moses said that he’s not come to change one jot or one tittle but he’s simply upholding the Torah thank you now hammy a Gordon’s in-depth study into the he texts of Matthew is also available in his new book the Hebrew Yeshua versus the Greek Jesus this is an essential companion to the live teaching as it contains fascinating information not presented in the video to order the Hebrew Yeshua versus the Greek Jesus book or DVD log onto www.koco.com for for more information on Karaite judaism log on to Nehemia gordon’s official care write website at wwlp.com you

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