The gospel from a Jewish point of view. Lecture notes. Gospel of the Jews The Gospel of John in Hebrew
Excerpts and comments,
taken from Parallel Gospel Passages
Burton H. Throckmorton, Jr.
It is believed that the “Gospel of the Nazarenes” (“observers”), written in Hebrew, was the Gospel of Matthew in Hebrew and the basis of the current Greek Gospel. Reliable evidence confirms that this gospel was used by the early followers of Yahshua in the diaspora. Some believe that it was written in Egypt, and the first half of the second century is considered the latest date of its writing; however, there are other suggestions, including that this gospel was composed in the middle of the first century. An earlier date is more plausible than a later one. This Gospel is mentioned by Jerome, Eusebius and Egesippus (the latter two are not quoted from him), as well as by Origen and Clement (both Alexandrians). It is believed that it was known to Papius, who died c. AD 130, and may have been quoted in his lost book, The Exegetics of the Sayings of the Lord. It is important to note that Nicaphor, compiling a list of canonical and apocryphal books, claimed that the Gospel of the Jews contains only 2,200 lines, 300 less than the Gospel of Matthew. It has been suggested that these three hundred lines contain more detailed descriptions of births, which are described in the first and second chapters of our canonical book "from Matthew."
Below are the only passages from this Gospel that have come down to us. When reading, it is necessary to distinguish between extracts from these passages and explanatory notes made by church authors. I have placed the appropriate passage from the New Testament (the author has a translation of the KJV, in the Russian version - the synodal translation) before each passage. The selection of individual phrases in the text was done by me.
Matthew 3:13 Then Jesus comes from Galilee to the Jordan to John - to be baptized by him.
Matt. 3:13 Wed The Gospel of the Jews (Jerome, “Against Pelagius 3.2) - The Mother of the Lord and his brothers told him:“ John the Baptist baptizes for the forgiveness of sins; let us go and be baptized by him. ” But he said to them: “In what way have I sinned that I must go and be baptized with him? Unless what I have said now, perhaps, is a sin of ignorance. "
A comment:
The Torah describes various categories of sin; to commit the sin of ignorance means to make a mistake, to stumble, to “step aside”. This means that in order to learn from his mistakes, a person often deviates from the straight path due to ignorance, but as soon as he realizes his mistake, he again tries to return to the “path” or “path” of righteousness. In the New Testament, this type of sin is often referred to as "misdemeanor, transgression."
Matthew 3: 16-17 And being baptized, Jesus immediately came out of the water - and behold, the heavens were opened to him, and John saw the Spirit of God, which descended like a dove and descended on him. And behold, a voice from heaven, saying: This is my beloved son, in whom I am well pleased.
Matt. 3: 16-17 Wed The Gospel of the Jews (in Jerome, Commentary on the book of Isaiah 11: 2): When the Lord rose out of the water, the whole stream of the Holy Spirit descended and rested on him, and said to him: “My son, in all the prophets I waited for you, so that you could come and that I could abide in you. For you are My rest; and you are my firstborn who rules forever. ”
(Jerome, Commentary on Isaiah 4 (Isa. 11: 2))
According to the Gospel, written in Hebrew, which the Nazarenes read, the entire stream of the Holy Spirit will descend on him ... Further in the Gospel, which we have just mentioned, we find the following: “And it happened when the Lord rose from the water, the whole stream of the Holy Spirit descended on him and rested on him, and said to him: “My son, in all the prophets I expected you, that you would come, and I could abide on you. For you are My rest; you are my firstborn who reigns forever. ”
A comment:
The early followers of Yahshua believed that he received power from the Holy Spirit by immersion, not at birth (i.e., they did not include later descriptions of his birth in their Gospel). An important point about the use of the word "rest" above is that, according to Jewish tradition, the name of the Messiah would be "Menachem", or "rest." You may also note that while our present Gospel of Matthew does not have the idea of a “firstborn” (in the sense that there will be other sons), they also use the second phrase of the passage in Psalm 2: 7: “I now gave birth to you ”. Note that John 1:14 translates to “only begotten,” but the word “one” is an addition to the text. It should read “the begotten Son, who is in the bosom of the Father, He (the Father) has proclaimed”. Here the word “born” means only that he was in the bosom of the Father before the creation of the world. In the Hebrew text, the word "one" (as in Zechariah 12:10) - yahid - means "beloved" and means "firstborn." And, as Hebrews states, God used Yahshua, His Firstborn, to “bring many sons to glory” (Hebrews 2:10) as “elder brother”. Please note that according to the testimony of several “church fathers,” this gospel was originally written in Hebrew.
Matthew 4: 8 Again the devil takes him to a very high mountain, and shows him all the kingdoms of the world and their glory.
Matt. 4: 8 cf. The Gospel of the Jews (in Origen, Commentary on Hebrew from John 2:12 and Doctrine on Jeremiah 15: 4): And if anyone accepts the Gospel of the Jews, this is what the Savior says: “This is what my mother did, the Holy Spirit, take me by the hair, and take me to the great mountain Tabor. " Jerome also quotes these words in Latin in his commentaries on Micah 7: 6, Isaiah 40: 9 et seq., Ezekiel 16:13.
(Origen, Commentary on John 2.12.87 (John 1: 3)):
“And if anyone accepts the Gospel from the Jews, this is what the Savior says:“ So did my mother, the Holy Spirit, take me by the hair and take me to the great mountain Tabor ”.
A comment:
In Judaism, the word Shekinah (or “visible” cloud of the Presence) is feminine and is considered the feminine aspect of God; hence the Spirit is called "mother." You will also notice that the Renewed city of Jerusalem, “coming down from heaven,” is also feminine, since it is the “mother” of all of us. Jewish studies indicate that this Heavenly Jerusalem is a “palace of conquerors” (Palace of the Conqueror), and is called by ancient Jewish Kabbalists “Binah” (“understanding”), a house with “many rooms” (in the New Testament - “many abodes”). The above verse follows the leitmotif of the book of Ezekiel, where it is said: “And He stretched out as it were his hand and took me by the hair of my head, and lifted my spirit between earth and heaven and brought me in visions of God to Jerusalem” [Ezekiel 8: 3], t .e. to the “holy mountain”. Tabor (which means “mound, mound”; in Strong's symphony - “broken” or “fragile”) - “a very high mountain” located as a signpost in the territories of Issachar and Zvulon, towering over the Esdraelon plain (Greek Jezreel); and (the place) where Barak gathered ten thousand men for war under the leadership of Deborah. This is why some are convinced that "Har Megido" or "Armageddon" will be the site of the final battle of the era. While it is possible that this particular mountain is referred to in Revelation, we should also realize that the word “megid” means “meeting place” and can mean any “meeting place”. Isaiah speaks of the Mount of Assembly (or Mount Jerusalem) as Har Moed, the Mount of Appointment, or "meeting." Since all Scripture states that the “Day of the Lord” will come in Jerusalem, we should also bear in mind that Tabor is a “symbolic” term used because of its historical importance to mean “meeting place”. Note: Origen, an Alexandrian, quoted and used the Gospel of the Jews. The reason he says “if anyone accepts him” is because many of his colleagues in the western regions did not accept him.
Matthew 5:23 So if you bring your gift to the altar and there remember that your brother has something against you ...
Matt. 5:23 Wed Gospel of the Jews (Jerome, Commentary on Ezekiel 18: 7): And in the Gospel of the Hebrews, which the Nazarenes are used to reading, one of the greatest sins is “grieving the spirit of your brother”. And Jerome in his comments to Ephesians 5: 4 writes: “As we read about this in the Hebrew Gospel, the Lord said to his disciples:“ And never, ”he said,“ do not rejoice, except when you look at your brothers with love. ”
(Jerome, Commentary on Ephesians 3 [Ephesians 5: 4]):
As we read in the Hebrew Gospel, the Lord told his disciples: "And never rejoice, except when you look at your brothers with love."
(Jerome, Commentary on Ezekiel 6 [on Ezekiel 18: 7]):
In the Gospel of the Hebrews, which the Nazarenes are in the habit of reading, among the most bitter grievances is mentioned: He who grieved the spirit of his brother.
A comment:
The phrase in Matthew 5: 23-24 apparently confirms the saying in the Gospel of the Jews. It seems that even Jerome agrees with the statement of this Gospel about "brotherly love."
Matthew 7: 7 Ask and it will be given to you; search and find; knock and they will open for you ...
Matt. 7: 7 cf. The Gospel of the Jews (from Clement of Alexandria, Collections, v. 14.96); also cf. Oxyrhynchian Papyrus 654, dictum 1: “He who seeks will not rest until he finds; but when it finds it, it will be amazed; astonished, he will rule; and, having completed the reign, he will find rest ”.
(Clement, Stromateis 2.9.45.5)
As it is written in the Gospel of the Jews: the one who is amazed will reign, and the one who has completed the reign will find rest.
A comment:
I have already explained this in other early commentaries on the Gospels. When we diligently seek, we find, and when we find, we feel awe, and upon reaching understanding, we will enter the “house of understanding”, reigning as priests and rulers with Yahshua, our Head, and this will be our rest.
Matthew 11:29 Take my yoke upon you and learn from me, for I am meek and lowly in heart, and you will find rest for your souls.
Matt. 11:29 Wed Gospel of the Jews (Clement of Alexandria, Collections 11.9.45): The astonished one will rule, and the one who ruled will find peace. The seeker will not give up until he finds; but when it finds it, it will be amazed; and, being amazed, he will rule, and after the reign, he will find peace, in the same place, v. 14.96.
(Clement, Stromateis 5.14.96.3):
This is equivalent to the words (from Plato, Timaeus 90): The seeker will not rest until he finds; but the one who finds it will be amazed; but he who is astonished will rule; and the one who has already ruled will find peace.
A comment:
Obviously, the editors of these books chose to use this verse to identify the source of these sayings. The similarity, in my opinion, lies in the need to learn from Yahshua and gain understanding, and thus find peace.
Luke 24: 50-53 And he brought them out of the city as far as Bethany, and lifting up his hands, he blessed them. And when he blessed them, he began to move away from them and ascend to heaven. They worshiped him, and returned to Jerusalem with great joy, and always stayed in the temple, glorifying and blessing God. Amen.
Luke 24: 50-53 cf. The Gospel of the Jews (in Jerome, On the Glorified People, 2): The Gospel of the Jews, which I recently translated into Greek and Latin, often used by Origen, says, after the resurrection of the Savior: “The Lord, having given the linen cloth to the priest's servant, went to Jacob and appeared before him (for Jacob swore that he would not eat bread from the hour he drank the Lord's cup, until he saw him resurrected from among the dead. " : “He took the bread and blessed and broke and gave it to Jacob the Righteous and said to him:“ My brother, eat your bread, for the Son of man has risen from the dead. ”
(Jerome, De viris inlustribus 2):
The Gospel called from the Jews, which I recently translated into Greek and Latin, and which Origen often uses, notes after the resurrection of the Savior: And when the Lord gave the linen cloth to the priest's servant, he went to Jacob and appeared before him. For Jacob swore that he would not eat bread from the hour he drank the cup of the Lord, until he saw him resurrected from the dead. And soon after that the Lord said: Bring the table and bread! And immediately it is added: he took the bread, blessed it and broke it and gave it to Jacob the Righteous and said to him: "My brother, eat bread, for the Son of man has risen from the dead."
A comment:
These verses in the Gospel that have come down to us practically do not coincide with the story of the resurrection in the Gospel of the Jews regarding Jacob (or Jacob). Among the early apostles, there was a tradition that James, who participated in the Passover meal, did not believe that his brother would rise from the dead, and that Yahshua was the first to visit him after his resurrection. Modern Gospels attest to the fact that neither Jacob nor his brothers were followers of Yahshua before his execution and resurrection, and may well have considered him “crazy” (see Mark 3:21; Luke 8: 19-20; Matthew 12: 46-50; John 7: 1-9, especially verse 5). However, on the Feast of the Weeks of Judas, Jacob's brother is at least mentioned among the believers (see Acts 1:14). Jude, in his letter, declares and confirms that he is the very “brother of Jacob” (Jude 1). Sha'ul (Paul) in 1 Corinthians 15: 7 seems to testify that Yahshua did indeed visit Jacob after the resurrection, but after Kefa and the twelve, and after the appearance of more than five thousand “brothers” who were still alive in the time of Paul's writing of this epistle: "Then he appeared to James, also to all the apostles." At the beginning of Yashua's ministry, Jacob did not believe that he was the Messiah; however, there was a catalyst that changed his mind, as he later became the leader of the Nazarene community in Jerusalem and wrote the Epistle of James that we have (compiled before 61 A.D. - 42 A.D., or earlier, which is the most probably because he was thrown with stones by the decision of the Sanhedrin, which was then headed by Anan, the son or grandson of Anna, guilty of the fact that Yashua was brought to trial; see Flavius Josephus, Antiquities of the Jews 20.9.200), where he mentions Yahshua as the Messiah only twice; in verse 1: “Jacob, servant of Elohim and the Lord Jesus Christ (Lord Yashua HaMashiach), to the twelve tribes, scattered, greeting” (that is, he wrote to the diaspora); and James 2: 1: “My brethren! Have faith in Jesus Christ (Lord Yashua HaMashiach), (Lord) of glory, regardless of faces. " (The word "Lord" is missing from the manuscript). Jacob, as the head of the Jerusalem Jews believing in Yashua, was obviously a Nazarene (or Nazir) and a “high priest” (Mary was a descendant of Aaron), who had the right to enter the “Holy of Holies”, for which we also have evidence. Eusebius quotes Egesippus as saying: “The apostle was ordained from the womb. He drank neither wine nor strong drinks, and abstained from animal food. The blade never touched his head, he was never anointed with oil, and he never used the bathroom. Only he was allowed to enter the sanctuary. He never wore woolen, but only linen clothes (that is, as the priests did) ... And indeed, thanks to his extremely great piety, he was called the Righteous (Tzaddik), as well as Oblias (Ozlem), which means justice and protection of the people ... Then some of the seven sects (of Judaism) from the people, mentioned by me above in my Commentaries, asked him what the door leads to Jesus. And he replied, "that he was the Savior." From which some believed that Jesus was the Christ ... ”(Eusebius, Church History, Book 2, Ch. 23). In addition, he was said to wear the “crown” or “priestly plate” of the high priest. This word was also translated as “ephod”; nevertheless, it was a question of a golden “crown” on which the letters YЃVЃ were inscribed, and which was worn on the forehead, over the “turban”.
Other references to the Gospel of the Jews
(Eusebius, Church History, Book 3, Ch. 24):
“… Nevertheless, of all the disciples, Matthew and John were the only ones who left us comments, and even them, as tradition says, was prompted by the necessity. Matthew also, having previously proclaimed the Good News in Hebrew, intending to go to other nations, wrote it down in his own language, and thus made up for his absence from them through his messages.
(Eusebius, Ecclesiastical History, Book 3, Ch. 25), on the compilation of the "canon":
Still, some mention among them [the genuine books] the Gospel of the Jews, which is especially welcomed by those of the Jews who have accepted Christ. We can say that this is all about what the controversy is going on.
(Cyril of Jerusalem, Discourse on Mary Theotokos [Mother of God] 12a):
It is written in the Gospel of the Jews: When Christ wished to descend to earth to people, the Good Father called on a great power in heaven, which was called Michael, and entrusted him to the care of Christ. And power came into the world, and was called Mary, and Christ was in her womb for seven months.
The order of reading the Passover Gospel in several languages is as follows. After the senior deacon asks for the blessing "Bless, master, the evangelist" and the primate gives this blessing with the words "God with prayers", the primate proclaims "Wisdom, forgive me, let us hear the holy Gospel." The same words, after the primate, are repeated by all the priests and deacons, ending with the senior deacon - each, if possible, in the language in which he will read the Gospel. Then the primate says "Peace to all." None of the clergymen repeat this exclamation. The singers answer "And perfume yours."
The Primate proclaims "Reading of the Holy Gospel from John." After him, all the priests and deacons repeat these words, also, if possible, in the language in which the Gospel will be read. After all the clergy, ending with the senior deacon, have said these words, the singers sing "Glory to Thee, Lord, glory to Thee." The Primate is "Let us behold." The same is true for all the clergy, ending with the senior deacon, each also in the language in which he will read the Gospel. The Primate begins the 1st stance, followed by the priests and deacons, and the last - the senior deacon. The 2nd and 3rd sections are read in the same order.
During the reading of the Gospel, the so-called "bust" is performed on the bell tower, that is, all bells are struck once, starting with the small ones. At the end of the Gospel, a brief ringing. When the senior deacon finishes the 3rd chapter, the singers sing "Glory to Thee, O Lord, glory to Thee."
The senior deacon gives the gospel to the primate. The other deacons after him enter the altar with the Gospels and carry them to their places.
English (from the King James Bible)
1. In the beginning was the Word, and the Word was with God, and the Word was God.
2. The same was in the beginning with God.
3. All things were made by him; and without him was not any thing made that was made.
4. In him was life; and the life was the light of men.
5. And the light shineth in darkness; and the darkness comprehended it not.
6. There was a man sent from God, whose name was John.
7. The same came for a witness, to bear witness of the Light, that all men through him might believe.
8. He was not that Light, but was sent to bear witness of that Light.
9. That was the true Light, which lighteth every man that cometh into the world.
10. He was in the world, and the world was made by him, and the world knew him not.
11. He came unto his own, and his own received him not.
12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
14. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
15. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
16. And of his fulness have all we received, and grace for grace.
17. For the law was given by Moses, but grace and truth came by Jesus Christ.
Listen:
Belorussian
1. On the patch were the Words, and the Words were ў God, and the Words were Gods.
2. Jano was on a patch of God:
3. Surely Iago sagged, and without Iago, it didn’t sag because he was bets.
4. I had a life, I was a life of people.
5. I svyatlo ў cemry svetsіts, і cemra did not agar.
6. Byў chalavek, paslans are the hell of God; іmya Yamu Yang;
7. Yon pryishoў dzele svedchannya, kab svedchyts pra Svyatlo, kab usse ўveravali praz Iago;
8. Yon nya would have svyatlo, but there would have been a nightspot, would have been praised for Svyatlo.
9. It was Svyatlo sapraўdnae, Yakoye pravyatlyae kozhnaga chalavek, INTO pryhodzіts at svet.
10. At the sevets it was, і light Iago pacaў was, і light Iago is not catchy;
11. pryishoў and swayh, and Iago did not spin the pile;
12.And the tym, who spun Yago, the believer in the name of Yagonae, may I settle the life of God,
13. it's not the hell of kryvy, not the hell of the hazennya plots, not the hell of the hazennya husband, but the hell of God.
14. І Words became plotsyu, і Asyalіasya ў us, who know the children and prada; and we bachyl glory to Yagon, glory, yak Adzinarodnaga hell Ayts.
15. Yan svedchyts pra Yago і sklіkayuchy kazha: Geta by Toy, great Yakoga I said, INTO Toy, Hto іdze after me, apyaredzіў mene, more quickly for me.
16. The First Hell of the Father of Yago All of us spun and millet and milata;
17.Bo the law of dazena praz Maisey, and milata and praўda became praz izus Khryst.
Bulgarian
From John the Light of the Gospel. Chapter 1
1. In the beginning there is more Word, and the Word is more with God, and God is more than Word.
2. That is in the beginning with God.
3. Everything through Him became, and without Him, you will not get to anything from it, something that has become.
4. In Him and mash live, and live tat beshe svetlina on the chovetsite.
5. And the light is in the darkness of light, and I have not seen the darkness of the cat.
6. Ímache is onen чchovék, práten from God, this is Mu John;
7.That you come for a testimony, so you witness for a svetlina, that you can always bite through it.
8. That one is not beshe svetlina, but be pra ten and witnesses for svetlina.
9. There is a svetlina svetlina, which enlightens va all ki chovek, and two in the world.
10. There is more in the light, and the light is through Him, but the light of Go is not known.
11. You will come at Thy si, and Thy si do not come.
12. But for all the oniyah, which is good for you, - you can spin it into it, - yes, it is possible, yes, become the natural value of God;
13. those are not from krv, nor from at least a plots, nito from at least a man, but from God, behold.
14. And the Words are from one hundred to the ground, and I live between us, full of grace and truth; and ni vidia hme slavata Mu, glory kato to the Oneborn from the Father.
15. John is witnessing you for Him and the wicker, doo T-shirts: That I am more, for Whom they say: I’m going to follow me, but I’m sure you’ve eaten in front of me.
16. And from Negovata fullness all the way to the reception and thanks to the thanks;
17.protected the Law be da den through Moses, but grace and isstinata came through through Jesus with Christ s.
Gagauz
II HABER JOANDAN
Sӧz adam old
1 Bashtan Soz vardy, Soz Allahtaidy, Soz Allahty.
2 Bashtan O Allahtaidy.
3 Hepsi Onunnan Kuruldu, Onsuz Bishi Kurulmada.
4 Onda yashamaq varda. Yashamaq insan ichin aidynnykty.
5 Aydinnyk karanykta shafk eder, karanyk onu enseyämedi.
6 Allahtan bir adam geldi, onun ady John.
7 Geldi Aydinnyk ichin shaatlyk etsin, hepsi insan onun ashyry inansyn.
8 About Candydídíldi Aydinnyk, ama г geldí Aydinnyk ichin sӧlesin.
9 Odur hakyna Aydinnyk, Angysy kherbir adamy, bu dnneiä gelän, aidynnader.
10 About Candy boo dnneiӓgeldi. Dӱnnӓӓ Onun ashyry yaradyldy, ama dӱnnä Onu tanmada.
11 Candykylerinä Geldi, Candykileri Onu Kabletmedi.
12 Ama khepsi onnar, kim Onu kabletti, kim Onun adyn inanda, O isin verdionnar olsun Allahyn ushaklary,
13 angylary diil kandan, diil ettän hem diil adam istediindän, ama Allahtan duudu.
14 Soz adam oldu, bizim aramyzda yashady, iivergilan hem aslylyklan dolu. Onun methinniini gördÿk, níӂä Bobadan biriӂik Oolun methinniini.
15 Ioan Onun ichin shaatlyk etti da bÿÿk seslän bölä́ grandfather: “Butur O, Kimin ichin haberledim:“ Oh, Kim bendän sora geler.
16 Onun dolushundan hepsimiz iivergi ÿstÿnä iivergi edendik. "
17 Seer Law Moses ashyry verildi, ama hayyr hem aslylyk Jesus Christos ashyry geldi.
Greek
| Greek language | Transcription |
|---|---|
|
1. ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν καὶ θεὸς ἦν ὁ λόγος |
With office, orphi, aku somen tu agi u Evangeli u. (Wisdom, forgive me ...) 1. En archin about Logos, ke o Logos in pro′s ton Feon, ke Feos, in about Logos. |
Hebrew
1.bəreshit hayá hadavar, vəhadavar hyá et haəlohim, velohim hayá hadavar
2.Hu haiá bəreshit etzel haəlohim.
3.Hakльl nihyá ‘al-yadó umibal ‘adav lo nihyá kal-asher nihyá.
4.bo hayú hayyim, vəhahayyim hayúor bəné ha-adam.
5.vəháor bahósheh zarah vəhahósheh lo hishigó.
6.waiəhí ish shaluach meэt haəlohim, ushmo yohanan
7.hu ba lə'edut ləha '́d ‘al-haаоor ləmámanian ya-aminu hulam‘ al-yado ’.
8.hu lo haya'ha'or ki im-ləha''id ‘al-ha'or.
9.haor ha-amitti hameir ləhal-adam hiá wa el-ha‘anholam.
10.ba 'olam haya v' '' al-yado 'nih'ya' ha '' olam, v '' ha 'olam lo hikiro'.
11.hu va el-asher lo, va-asher hemma lo, lo qibəluhú.
12.vəhamqablim otonatan ‘oz laḿ lihiyot banim lelohim hama-aminim bishmó.
13.asher lo midam, vəlo-mekhefets habashaar, af lo-mekhefets gavar, ki im-meəlohim noladu.
14.vəhadavar nihya vashar, vayishkon bətohenu vaneheze tif-arto, kati
[‘] - guttural consonant, formed deep in the throat, very constricted.
[ə] - reduced, very short sound, almost disappears.
[x] - guttural, like Russian [x], but it is formed much deeper, like when expectoration
[h] - sound on exhalation
[a] - always unstressed, rather a ringing than a sound.
[q] - guttural, like Russian [k], but formed much deeper
Spanish
LECTURA DEL SANTO EVANGELIO SEGÚN SAN JUAN
1 En el principio existía el Verbo, y el Verbo estaba con Dios, y el Verbo era Dios.
2 Él estaba en el principio con Dios.
3 Por Él fueron hechas todas las cosas, y sin Él no se ha hecho cosa alguna de cuantas han sido hechas.
4 En Él estaba la vida, y la vida era la luz de los hombres.
5 Y la luz resplandece en medio de las tinieblas, y las tinieblas no pudieron retenerla.
6 Hubo un hombre enviado por Dios que se llamaba Juan.
7 Éste vino como testigo para dar testimonio de la luz, a fin de que por medio de él todos creyeran.
8 No era él la luz, sino quien daría testimonio de la luz.
9 El Verbo era la luz verdadera que alumbra a todo hombre que viene al mundo.
10 En el mundo estaba, y el mundo fue por Él hecho, pero el mundo no lo conoció.
11 Vino a su propia casa, y los suyos no lo recibieron.
12 Pero a todos los que lo recibieron, que son los que creen en su Nombre, les dio poder de llegar a ser hijos de Dios.
13 Los cuales no nacieron de sangre, ni de deseo de carne, ni de voluntad de hombre, sino que de Dios nacieron.
14 Y el Verbo se hizo carne y habitó entre nosotros; y nosotros hemos visto su gloria, gloria que tiene del Padre como el Unigénito, lleno de gracia y de verdad.
15 De Él da testimonio Juan, y clama diciendo: He aquí Aquél de quien yo les decía: el que viene detrás de mí, se ha puesto delante de mí, por cuanto era antes que yo.
16 Así pues de la plenitud de Él hemos participado todos nosotros y recibido gracia sobre gracia.
17 Porque la Ley fue dada por Moisés; mas la Gracia y la Verdad fueron traídas por Jesucristo.
Transcription
1 en el principio era el barbo, and el barbo era con dyos, and el barbo era dyos
2 este era en el principio con dios
3 todas las kosas por el fueron e'chas, and sin el nada de lo ke a sido e'cho fue'e'cho
4 en el estaba la bida and la bida era la lus de los ombres
5 la lus en las tinjeblas resplandase, and las tinjeblas no prebalacieron contra ea
6 ubo un ombre enbiada de dios, el kual se yamaba huan
7 este bino por testimonyo, a pair of ke diesa testimonyo de la lus, and fin de ke todos kreyesan por el.
8 no era la lus, shino pa ke diesa testimonyo de la lus
9 akeya lus berdadera, ke alumbra a todo ombre, benia a este mundo
10 en el mundo estaba, and el mundo por el fue'e'cho, peero el mundo no le konos'o.
11 a lo suyo bino, and los suyos no le resibieron
12 mas a todos los ke le resibieron, and los ke cran en su numbre, les djo potestad de sir echos ikhos de dios
13 los kuales no son enkhendrados de sangre, no de boluntad de karne, no de boluntad de baron, shino de dios
14 and akel barbo fueh echo karne, and abito entre nosotros, and bíos su gloria como del unichenito del padre, yeno de graça and de berdad
15 Huang dyo testimonyo de el, and clamo diesiendo, este es de kien yo desia, el ke bienne despues de mi, es antes de mi, porke era primero ke yo
16 porke de su planitud tomamos todos, and grasia sobre grasia
17 pues la lay por madio de moises fue dada, peero la gracia and la berdad binéron por madio de Hasukristo
c = [θ]
b = [β] (middle sound between [b] and [v])
y = [w] (very short non-syllable [u])
q = [đ] (very weak [d], from which only a sound is left)
Italian
LETTURA DAL SANTO VANGELO SECONDO GIOVANNI
1 In principio era il Verbo, il Verbo era presso Dio e il Verbo era Dio.
2 Egli era in principio presso Dio:
3 Tutto è stato fatto per mezzo di lui, e senza di lui niente è stato fatto di tutto ciò che esiste.
4 In lui era la vita e la vita era la luce degli uomini;
5 La luce splende nelle tenebre, ma le tenebre non l'hanno accolta.
6 Venne un uomo mandato da Dio e il suo nome era Giovanni.
7 Egli venne come testimone per rendere testimonianza alla luce, perché tutti credessero per mezzo di lui.
8 Egli non era la luce, ma doveva render testimonianza alla luce.
9 Veniva nel mondo la luce vera, quella che illumina ogni uomo.
10 Egli era nel mondo, e il mondo fu fatto per mezzo di lui, eppure il mondo non lo riconobbe.
11 Venne fra la sua gente, ma i suoi non l'hanno accolto.
12 A quanti però l'hanno accolto, ha dato potere di diventare figli di Dio: a quelli che credono nel suo nome,
13 I quali non da sangue, né da volere di carne, né da volere di uomo, ma da Dio sono stati generati.
14 E il Verbo si fece carne e venne ad abitare in mezzo a noi; e noi vedemmo la sua gloria, gloria come di unigenito dal Padre, pieno di grazia e di verità.
15 Giovanni gli rende testimonianza e grida: Ecco l'uomo di cui io dissi: Colui che viene dopo di me mi è passato avanti, perché era prima di me.
16 Dalla sua pienezza noi tutti abbiamo ricevuto e grazia su grazia.
17 Perché la legge fu data per mezzo di Mosè, la grazia e la verità vennero per mezzo di Gesù Cristo.
Chinese
| Chinese | Transcription |
|---|---|
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1 太 初 有 道 ， 道 與 神 同 在 ， 道 就 是 神。 |
1 Tàichū yǒu dào, dào yǔ shén tóng zài, dào jiùshì shén. |
Listen:
Latin
| Latin language | Transcription |
|---|---|
|
1. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. |
1.in principle pio errat ve rbum, et ve rbum errat a pud de um, et deus er rat ve rbum 2.hok e'rat in principle pio a pud de um 3.omnia peer and psum fakta sunt, et si ne i pso faqtum est nikhil kvod fa ktum est 4.in and pso vita errat, et vita errat lux kho minum 5.at lux in tena bris lucet, et tene bre e'am non konprekhen nderunt 6.fu'it ho'mo m'ssus a De'o ku' and nomen e'rat Yohan'nnes 7.hik vanit in testimonium, ut testimonium perkhi beret de lyumine, ut o mes kre derent peer ilum 8.non er rat ille lux, sad ut testimonium perhi beret de lyumine 9.E'RAT LUX KWE INLUMINAT O'ME HOMENEAM WENIENNTEM IN MUNDUM 10.in mundo errat, et mundus peer and psum faqtus est, et mundus e'm um non cognovit 11.in pro pria venit, et su and e um non recet perunt 12.quot tkvot a utem ratse perunt e u um de dit e is pote statam philios De and fiieri his qui kre dunt in no mine e yus 13. qui non ex sanguinibus, ne que ex volu ntate karnis, ne que ex volu ntate viri, sad ex De o nati sunt 14.et Verbum karo faqtum est, et habita vit in no bis, et vidim mus gloriam e'yus, gloriam quasi unigeniti a Pa te plenum grace et varita tis 15. Johannes testimonium perkhi bet de and pso et klya mat ditcens, hick erat kvem dixi vobis qui post me vennturus est, an nte me fa ktus est, qui a pri or me errat 16.et de plenitu dine e yus nos o mes accepimus et gratsiam pro grace 17.qui a lex peer Mo zen data est, et varitas peer Ye zoom Christum fa kta est |
Listen:
German
LESUNG AUS DEM HEILIGEN EVANGELIUM NACH JOHANNES
1 Im Amfang war das Wort, und das Wort war bei Gott, und Gott war das Wort.
2 Dasselbe war im Anfang bei Gott.
3 Alle Dinge sind durch dasselbe gemacht, und ohne dasselbe ist nichts gemacht, was gemacht ist.
4 In ihm war das Leben, und das Leben war das Licht der Menschen.
5 Und das Licht scheint in der Finsternis, und die Finsternis hat’s nicht begriffen.
6 Es ward ein Mensch, von Gott gesandt, der hieß Johannes.
7 Dieser kam zum Zeugnis, daß er von dem Licht zeugete, auf daß sie alle durch ihn glaubten.
8 Er war nicht das Licht, sondern daß er zeugete von dem Licht.
9 Das war das wahrhaftige Licht, welches alle Menschen erleuchtet, die in diese Welt kommen.
10 Es war in der Welt, und die Welt ist durch dasselbe gemacht; und die Welt kannte es nicht.
11 Er kam in sein Eigentum; und die Seinen nahmen ihn nicht auf.
12 Wie viele ihn aber aufnahmen, denen gab er Macht, Gottes Kinder zu warden, die an seinen Namen glauben;
13 Welche nicht von dem Geblüt noch von dem Willen des Fleisches noch von dem Willen eines Mannes, sondern von Gott geboren sind.
14 Und das Wort ward Fleisch und wohnte unter uns, und wir sahen seine Herrlichkeit, eine Herrlichkeit als des eingebornen Sohnes vom Vater, voller Gnade und Wahrheit.
15 Johannes zeugt von ihm, ruft und spricht: Dieser war es, von dem ich gesagt habe: Nach mir wird kommen, der vor mir gewesen ist; den er war eher den ich.
16 Und von seiner Fülle haben wir alle genommen Gnade um Gnade.
17 Denn das Gesetz ist durch Mose gegeben; die Gnade und Wahrheit ist durch Jesum Christum geworden.
Transcription
1 im anfaŋ vaa das voat, unt das voat vaa bai goth, unt got vaa das wort.
2 daszelbə vaa im anfaŋ bay goth.
3 alə di'ŋə zint duaz daszelbə gəmaht, unt about: nə daszelbə ist nizts gəmaht, you gəmakht ist.
4 in and: m vaa das lé: bən, unt das lé: bən vaa das lizt dea menshən.
5 ounce das lizt shynt in dəa finsteanis, unt di finsteanis hats nizt bəgrifən
6 es waat ain mensh von got gəzant, dəa hi: s yohanəs
7 dizəa kam tsum tsoiknis, das ea von dam lizt tsoyktə, auf das zi: alə duaz and: n glauptən
8 ea vaa nizt das lizt, zondan das ea tsoykt fon dəm lizt
9 das vaa das va: ahaftigə lizt, valçəs alə menshən ealoiztət, di ind di: zə velt comən
10 es waa in dəa velt, unt di velt ist durç daszelbə gəmaht, unt di velt kantə es nizt.
11 ea ka: m in zain aigantum, unt di zainan na: mən and: n nizt auf
12 vi fi: lə and: n abəa aufna: mən, dénən ha: p éa maht kindəa gótəs tsu veadən, di an zaynən na: mən glaubən,
13 velçə nizt von dəm gəblyu: t noh von dəm vilən dəs flaishəs noh von dəm vilən aynəs manəs, zondəan von got gəbo: anzint.
14 ounce das voat waat flysh unt vo: ntə unəa uns, unt vía za: ən zaynə healizkayt, ainə healizkayt als dəs aingəborən vait zo: nə fom, fahm
15 yohanəs seikt von i: m, ruft unt shriht, di: zəa vaa es, von dəm iz gəzakt ha: bə, nah mia viat comən, dəa foma mia gəve: zən ist, deng ea vaa eç: a als
16 ounce von zaynəa fülə ha: bən via alə gənomən gna: də um gná: də
17 den das gəzéts ist duaz mo: zəs gəgé: bən, di gna: də unt wá: ahait ist duaz yezum kristum guvoadən
[ə] - reduced, very short sound, almost disappears.
[ç] - a deaf parallel to the sound [j], similar to a very soft Russian [x]
[h] - sound on exhalation
[a] - vocalized [r] (the same in English), as very obscure, disappearing [a]
- long vowel
[ŋ] - bow [n]
Ukrainian
1 Spokonvіku the Word, and the Word in God boiled, and God boiled the Word.
2 Wono in God bulo spokonvіku.
3 Mustache rose up through Nyogo, and now, it didn’t rise, it didn’t rise without Nyogo.
4 І life was in Nim, and life was in the light of people.
5 And the light at the temryava light, and the temryava did not burn yogo.
6 Buv one cholovik, who is from God buv messages, on the day of Ivan.
7 Winners came to witness, why not read about Svitlo?
8 Win Tim Svitlom not buv, ale to witness mav win about Svitlo.
9 We are truthful with the light of the Toy, Who will educate the skin of a lump, who will come to light.
10 Wono in the light of the bulo, and the light through the Nyogo rebellion, ale the light, not knowing the Yogo.
11 Until Vono drifted, she looked Yogo.
12 And all that Yogo was taken away, he gave the power to the children of God, Tim, that he could live with Ymennya Yogo,
13 not because of blood, but because of the greed of til, and because of the greed of a husband, but from God were born.
14 І the Word became til, і passed between us, outside of the grace of that truth, і they bached the glory of Yogo, the glory of the One-Born from the Father.
15 Ivan to tell about Nyogo, and by clicking, they say: Tse buv Toi, about Nyogo, I said: Toi, Who come after me, having sniffed in front of me, more persuasive, lower me.
16 And from Yogo, all have gained, otherwise grace for grace.
17 The law is bo through Moisei of the knowledge, and the grace of that truth was revealed through the Jesus Christ.
French
LECTURE DU SAINT EVANGILE SELON SAINT JEAN
1 Au commencement était le Verbe, et le Verbe était avec Dieu, et le Verbe était Dieu.
2 Il était au commencement avec Dieu.
3 Toutes choses ont été faites par lui, et rien de ce qui a été fait nˋa été fait sans lui.
4 En lui était la vie, et la vie était la lumière des hommes.
5 Et la lumière luit dans les ténèbres, et les ténèbres ne lˋont point comprise.
6 Il y eut un homme, appelé Jean, qui fut envoyé de Dieu.
7 Il vint pour servir de témoin, et pour rendre témoignage à la lumière, afin que tous crussent par lui.
8 Il n'était pas la lumière, mais avait à rendre témoignage à la lumière.
9 Le Verbe était la vraie lumière, qui éclaire tout homme venant en ce monde.
10 Il était dans le monde, et le monde a été fait par lui, et le monde ne lˋa point connu.
11 Il est venu chez lui; et les siens ne lˋont point reçu.
12 Mais à tous ceux qui l'ont reçu, il a donné le pouvoir de devenir les enfants de Dieu, à ceux qui croient en son nom,
13 Lui qui n'est pas né du sang, ni de la volonté de la chair, ni de la volonté de lˋhomme, mais de Dieu.
14 Et le Verbe a été fait chair, et il a habité parmi nous, plein de grâce et de vérité; et nous avons vu sa gloire, gloire qu'il tient de son Père comme Fils Unique.
15 Jean rend témoignage de lui, et il crie, disant: C'est de lui que j'ai dit: Celui qui vient après moi, le voilà passé devant moi, parce quˋil était avant moi.
16 Et nous avons tous reçu de sa plénitude, et grâce pour grâce.
17 Car la loi a été donnée par Moïse; mais la grâce et la vérité sont venues par Jésus-Christ.
Conception with a monogram
CHAPTER 1
1. Here is the genealogy of the Messiah Yeshua, the son of David, the son of Abraham:
Verse 1-16. The New Testament begins with Yeshua's lineage to show that he meets the requirements set out in the Tanakh. The Tanakh states that the Messiah must be a descendant of Abraham (Genesis 22:18), Jacob (Numbers 24:17), Yguda (Genesis 49:10), Yishayi (Isaiah 11: 1), David (2 Samuel 7: 3; see. below about the "Son of David") and Zrubabel (Haggai 2: 22-23). All these names we find in v. 1-16. The genealogy of Yeshua is similar in structure to the genealogy of the Tanach (Genesis 5,10; 1 Chronicles 1-9, etc.).
Verse 1. Yeshua Mashiach is usually translated as Jesus Christ, as if the name of this person is "Jesus" and the surname is "Christ". But this is not at all the case. "Yeshua" is the name of Jesus in Hebrew and Aramaic, that is, in the languages in which he himself spoke. For more than thirty years here on earth, people have called him Yeshua. The word Jesus represents an attempt by Russian-speaking people to pronounce the name of the Messiah as it appears in the Greek manuscripts of the New Testament, "Jesus" - ye-sus in modern Greek, and possibly ye-sus in ancient Greek "Koine", which began to supplant Aramaic as the "lingua franca" (common language) of the Middle East after the conquest by Alexander (331-323 BC). In turn, the word "Jesus" represents an attempt by the ancient Greeks themselves to pronounce the word "Yeshua". Using the Hebrew name "Yeshua", the JNZ encourages the reader to pay attention to the Jewish origins of the Messiah.
Messiah. In Greek, "Christ", which means the same as the Hebrew "Mashiach", namely "the anointed one" or "the one on whom they poured oil." The meaning of this title is associated with the ceremony of anointing kings and priests with olive oil upon inauguration. Thus, the concept of "Messiah" carries in itself the idea of transferring from God priestly and royal power. The Greek word "Christ" is usually translated into Russian. In two places in the New Testament (Yn. 1:41, 4:25) the Greek text contains the word "Messiah", a transliteration of the Hebrew "Mashiach". JNZ also translates "Christ" as "Mashiach" in two places where the Hebrew meaning of the word has a special meaning: Mat. 16:15 and 26:63 (and, respectively, Mark 8:29, 14:61; Luke 9:20, 22:67). Others, arguing in a similar way, use the "Mashiach" in places such as, for example, Acts. 2: 31.36.38. The choice of the word ("Christ", "Messiah" or "Mashiach") depends on the goal pursued by the translator and, ultimately, on his intuition or personal preference.
Usually in the JNZ text the Greek word "Christ" is translated as "Messiah"; "Christ" is never used. The reason for this is this: the word "Messiah" carries a certain meaning in the Jewish religion and culture, while "Christ" sounds alien and has a negative connotation due to the persecution that befell the Jews by those who called themselves followers of Christ. In addition, the use of the word "Messiah" in more than 380 places in the text of the JNZ is a constant reminder that Yeshua is none other than the promised Mashiach that the Jewish people yearn for. The Russian word "Christ" does not reflect the fact that Yeshua fulfilled the hopes of the Jews and Bible prophecies.
Verse 1. Son. The Hebrew word for "ben" ("son", "son of such and such") is commonly used in the Bible and in Judaism in three different ways:
In both the Bible and Judaism, a person is usually called the son of his father. For example, if Borya, the son of Misha Levin, is called in a synagogue to read a passage from the Torah, he will be announced not as Boris Levin, but as Baruch ben Michael ("Baruch, son of Michael").
“Ben” can also mean not an immediate son, but a more distant descendant, as in the present verse. David and Avraham were the distant ancestors of Yeshua (also v. 8, where Yoram was not the father, but the great-great-grandfather of Uziyahu). Third, the word "ben" can be used in a broader sense as "having character traits," and this also applies here. Yeshua possesses qualities that we find in both Abraham and King David.
Son of David. Abraham and David have a special place because they have a unique meaning in the lineage of the Messiah. The term "Son of David", in fact, is one of the names of the Messiah, based on those prophecies of the Tanach, which says that the Messiah will be a descendant of David and will sit on the throne of David forever. "Son of David" is not used in the Tanakh as the name of the Messiah and first appears as such in the pseudo-epigraph "Psalms of Solomon", 17: 23,36, written in the 1st century BC. In the New Testament, this term occurs about 15-20 times; in Judaism it is used to this day.
Son of Abraham. This term is important for at least four reasons:
1) Both King David and King Yeshua are the descendants of a man chosen by God and became the father of the Jewish people (Genesis 12: 1-3).
2) Yeshua is the promised "seed of Abraham" (Genesis 13:15, explained in Galatians 3:16).
3) One can see a hint of the mysterious identification of the Messiah with the Jewish people (see on 2:15), since every Jew is a son of Abraham (3: 9).
4) Yeshua is also identified with everyone who believes in him, be he a Jew or a Gentile (Rom. 4: 1,11,17-20; Gal. 3:29).
2. Avraham was the father of Isaac, Isaac was the father of Yaakov, Yaakov was the father of Yguda and his brothers,
3. Yhuda was the father of Peretz and Zerah (their mother was Tamar), Peretz was the father of Hezron, Hezron was the father of Ram,
4. Ram was the father of Aminadav, Aminadav was the father of Nachshon, Nachshon was the father of Salmon,
5. Salmon was the father of Boaz (his mother was Rahav), Boaz was the father of Oved (his mother was Ruth), Oved was the father of Yishai,
6. Yishai was the father of David the king. David was the father of Shlomo (his mother was the wife of Uriah),
7. Shlomo was the father of Rehabam, Rehabam was the father of Abijah, Abijah was the father of Asa,
8. Asa was the father of Yogoshafat, Ygoshafat was the father of Yoram, Yoram was the father of Uziyahu,
9.Uziyahu was the father of Yotam, Yotam was the father of Ahaz, Ahaz was the father of Hizkiyahu,
10. Khizkiyahu was the father of Mnashe, Mnashe was the father of Amon, Amon was the father of Yoshiyahu,
11. Yoshiyahu was the father of Yhanyahu and his brothers during the exile to Babylon.
12. After the Babylonian exile, Yhanyahu was the father of Shaltiel, Shaltiel was the father of Zrubabel,
13.Rubavel was the father of Avihud, Avihud was the father of Elyakim, Elyakim was the father of Azur,
14. Azur was the father of Zadok, Zadok was the father of Yakhin, Yakhin was the father of Elihud,
15. Elihud was the father of Elazar, Elazar was the father of Matan, Matan was the father of Yaakov,
16. Yaakov was the father of Yosef, the husband of Miriam, from whom was born Yeshua, who was called the Messiah.
Verses 3,5,6,16 Tamar ... Rahav ... Ruth ... the wife of Uriah (Bat-Sheva) ... Miriam. Women, especially pagans by origin, were rarely included in the genealogy. Here the first four are Gentiles, whom God has given a special honor to by including them in the list of the ancestors of Yeshua, the Jewish Messiah, through whom Gentiles, women and slaves are saved on an equal basis with Jews, men and free (Gal. 3:28).
Verse 16. Yosef, husband of Miriam, from whom Yeshua was born ... Deviation in language from the normal pattern " A was a father B"indicates that Yeshua was not conceived in the usual way. Other passages state that the Holy Spirit of God overshadowed Miriam and caused her to become pregnant without having intimacy with a man.
Verse 16. Yeshua called the Messiah. This somewhat awkward phrase draws our attention to the fact that the bloodline record leads to a specific person named Yeshua, namely Yeshua, who was known as the Messiah. There is no hint here that he was not the Messiah - called the Messiah, because he was and remains.
17. So there were fourteen generations from Abraham to David, fourteen generations from David to the Babylonian Exile, and fourteen generations from the Babylonian Exile to the Messiah.
18. This is how the birth of Messiah Yeshua took place. When his mother Miriam was betrothed to Yosef before they were married, it was revealed that she was pregnant with the Ruach HaKodesh.
Verse 18. Betrothed. In Hebrew / Aramaic, the word for engagement is kidushin, which means consecration, separation. separation, separation of a certain woman for a certain man. According to the Mishnah, adultery during the engagement period is a more serious sin than adultery after marriage. The Mishnah defines four types of the death penalty in order of decreasing severity of the crime: stoning, burning, beheading, and strangulation (Sanhedrin 7: 1). A person who entered into a relationship with an engaged girl was to bear the same punishment as one who had intimacy with his mother, namely, he was stoned to death (Sanhedrin 7: 4). A person who entered into a relationship with another man's wife was subjected to death by strangulation (Sanhedrin 7: 1). Today, in part to avoid the possibility of committing this grave sin, the official Jewish engagement (Kidushin or Yerusin) and the marriage (Nisuin) are combined into one ceremony.
Verse 18. Ruach HaKodesh, a Hebrew word meaning "Holy Spirit". This term is found in the Tanach (Isaiah 63: 10-11) and means the same as "God's Spirit" (Ruach - Elohim), which first appears in Genesis 1: 2 - "hovered over the water." In this verse, as well as in Isaiah 48:16 and elsewhere in Scripture, you will find that the Holy Spirit is as divine as God. Under the terms of the New Testament, Yeshua sends the Holy Spirit to dwell in any person who believes in God through the Messiah. The Holy Spirit gives such a person strength to serve, instruction in God's truth, gifts that promote a holy life, and the fruits of righteous conduct.
Verse 18. Miriam. In Russian, this Hebrew name is usually rendered "Mariam" in the Tanach and "Mary" in the New Testament. Such an unfounded, artificial distinction made by translators creates a gap between Yeshua's mother and her nationality. The first Miriam was the sister of Moshe Rabbeinu ("Moses, our teacher"; Exodus 2: 4-8) and a prophet (Ex. 15:20). In a way, she stands as a model for the Jewish woman leader of today. And the name "Mary" awakens in the mind of the reader the unearthly image of "Madonna and Child", which is complemented by halos, blissful smiles and many angels. This image has nothing to do with an ordinary, earthly Jewish woman from an Israeli village described in the New Testament, who performed her duties as wife and mother with love and faith.
Verse 18. It was discovered that Yeshua's mother was pregnant with the Ruach HaKodesh. Sooner or later, everyone realized that she was pregnant. But not everyone discovered that this did not happen in the usual way, but as a result of the supernatural intervention of the Holy Spirit. The "virgin birth" was a supernatural event (see part (1) of verse 23 & N). God, who created heaven and earth, is quite capable of making a woman conceive in a way that is impossible in nature.
Matityahu introduces his readers to Yeshua's supernatural conception in order to contrast this fact with the obvious and natural conclusion that Miriam has sinned. The rabbis who lived in the first centuries A.D. developed the version, which then became traditional, that Yeshua was the illegitimate son of Miriam and a Roman soldier named Pandera (in the second century Tosefta, a work similar to the Mishnah, see Chullin 2:23; in the Babylonian Talmud, see Sanhedrin 43a, 67a) ... This slander, naturally invented in order to refute the Gospels, was further developed in the 6th century in the anti-Gospel work of Toledot-Yeshu.
19. Her fiancé, Yosef, acted righteously, and therefore he intended to dissolve the engagement quietly, without betraying it in public shame.
20. But when he was thinking about this, the angel of Adonai appeared to him in a dream and said: "Yosef, son of David, do not be afraid to accept Miriam as a wife into your house, for the fruit conceived in her is from the Ruach-HaKodesh.
Verse 20. Adonai, literally, "lords"; but grammar scholars believe that this is "the plural of greatness", so the translation is a little less accurate in this case "Lord". Long before Yeshua, the proper name of God, consisting of four letters: Judah-gay-vav-gay, was replaced, as a sign of respect, when speaking and reading aloud to the word "Adonai". In Russian, the following spellings are possible: “YHVG,“ Yahweh ”and“ Jehovah. ”The Talmud (Pesachim 50a) forbids pronouncing the Tetragrammaton (the four-letter name of God), which is still the rule for most Jewish communities. Due to respect for this tradition (which, in my opinion, is not necessary, but there is no harm) ENZ uses “Adonai” where it means “YHVG.” (By the way, the name “Jehovah” is a recent invention. I-G-V, and the last G was lost by the addition of vowels, which became the peculiarly transmitted vowels of the word "Adonai" used in Hebrew: e-o-a). The Greek equivalent of the word "Adonai" is "curios", which can mean:
"lord" (as an address),
"lord" in the conventional sense, as in the phrase "lord of the feudal estate",
"Lord" in the case of turning to God, or
God's personal name is "YHVG".
JNZ uses "Adonai" only where it is clearly possible to define what is meant by "YHVG"; this word is not used when in doubt. However, so far, the editions of the JNZ are very conservative in this regard; perhaps there are still places in the text where you can replace "Lord" with the word "Adonai".
21. She will give birth to a son, and you will call him Yeshua [which means "Adonai saves"], because he will save his people from their sins. "
Verse 21. This verse is an example of "Semitism" (a stable expression in Hebrew or Aramaic) literally translated into Greek. Such a phenomenon serves as strong evidence in support of the theory that, in addition to the Greek manuscripts that have survived to our time, there was an oral or written tradition in Hebrew or Aramaic, since the disclosure of the meaning of the name Yeshua makes sense only in Hebrew and Aramaic. It doesn't mean anything in Greek (or Russian).
The Hebrew word for "he saves" is "yoshia", "whose root (yud-shin-ain) is also the root of the name Yeshua (yud-shin-vav-ain). Thus, the name of the Messiah explains what he must do. From an etymological point of view, the name Yeshua is an abbreviated version of the Hebrew name Yehoshua, which in turn means “YHVG saves.” It is also the masculine form of the word “Yeshua,” which means “salvation.” The synodal translation of this verse reads as follows: "... you will give birth to a Son, and you will call his name Jesus; for He will save His people from their sins. "But from the point of view of the Russian language, the salvation of people cannot be the reason to name someone Jesus, as well as Vladimir or Anatoly. The Greek version also does not explain anything. Only Hebrew or Aramaic can really explain the reason.
In modern Hebrew, Yeshua sounds like Yeshu (iud-shin-vav, without the letter Ain) when used by unbelievers. This verse shows why the name "Yeshu" will not be correct - it does not include all three letters of the root of the word. yoshia... However, this issue needs further analysis. According to Professors David Flusser and Shmuel Safray, Orthodox Jews, the name "Yeshua" was pronounced by the Galileans of the first century as "Yeshu". We learn further from 26:73 that the Jews of Galilee spoke a dialect different from that of Judea. According to Flusser (Jewish Sources of Early Christianity, p. 15), the Galileans did not pronounce the letter ain at the end of a word. That is, instead of saying "Yes-shu-a", they said "Yes-shu". Undoubtedly, some people started to write this name as it was pronounced.
However, the story doesn't end there. In Jewish anti-Christian controversy, it has become common to deliberately and deliberately use the distorted "Yeshu" instead of the name Yeshua, since someone once thought that "Yeshu" was an acronym consisting of the first letters of an insult in Hebrew: " Yimah shmo uzyhro"(" Let his name and memory of him be blotted out "; the expression is taken from the book of Psalms 108: 13 and slightly modified.) Thus," Yeshu "became a kind of coded incantation against Christian preaching. Moreover, since traditional Judaism was related to Yeshua as a false prophet, blasphemer and idol who was worshiped as God, and since the Torah says, “Do not mention the names of other gods” (Exodus 23:13), the name of the Messiah was deliberately changed. Today, when many Israelites say “Yeshu ", they believe that this is his real name, and do not mean anything offensive. ENZ does not use the name" Yeshu "because of the wrong etymology, and also because in Hebrew this name is used in the sense of" the god worshiped by the pagans ". However, Yosef Vaktor (see room 10.37) deciphers the acronym" Yeshu "to praise Yeshua:" Yitgadal shmo umalhuto!"(May his name and kingdom be exalted!")
22. All this happened to fulfill what Adonai said through the prophet:
Verse 22. To fulfill what Adonai said through the prophet. The New Testament claims to be the fulfillment of the prophecies and promises given by God in the Tanakh. An exact match with predictions made hundreds of years before their fulfillment proves beyond all doubt that God "knows the end from the beginning." Moreover, the fulfillment of the prophecies is no doubt proof that Yeshua is the Messiah. The fulfillment of prophecy is the main reasonable historical reason why Jews and other nations should accept Yeshua as their Messiah. Over the past two thousand years, there have been more than fifty Messiah claimants in Jewish history, starting with Years(Fevda) and Judas Gaglili (Acts 5: 36-37), Shimon Bar-Koziba (died 135 AD), in whom Rabbi Akiva recognized the Messiah after he changed his name to "Bar-Kochba "(" son of the star "; see 2 Cep. 1:19 and Nom. about the" morning star "), and ending with Shabtai Zvi (1626-1676), who became a Muslim, and Jacob Frank (1726-1791), who became Roman Catholic. None of them met the requirements of the Tanakh for the person of the Messiah; at the same time, Yeshua meets all the criteria for his first coming (his fulfilled prophecies are listed at 26:24). Matityahu, the author of one of the four Gospels, tries to point to the fulfillment of these prophecies (see 2: 5,15,17; 3: 3; 4:14; 8:17; 11:10; 12:17; 13: 14,35 ; 21: 4; 22:43; 26:31; 27: 9). Its purpose is to show that Yeshua must be recognized as the Messiah because he fulfilled what Adonai said about the Messiah through the Tanach prophets.
23. "The virgin will become pregnant and give birth to a son, and they will call him Imman" el "(Yeshayagu - Isaiah 7:14)
Verse 23. The virgin becomes pregnant and gives birth to a son. This verse is one of the main points of controversy about the use of the Hebrew Bible in the New Testament. Below are three objections raised by traditional Jews and other skeptics against Matityahu quoting Isaiah 7:14 in this verse. The answers of the Messianic Jews are also given here.
Objection # 1: Virgin conception is impossible.
Answer: In liberal scientific circles, miracles are usually explained as "disguised" natural phenomena. We can continue in the same style and point to cases of parthenogenesis observed in the animal kingdom or to modern experiments in the field of vegetative reproduction (cloning). However, no cases of parthenogenesis in humans have been observed in nature. Therefore, one should treat virgin conception as a supernatural phenomenon. Usually, rejection of the supernatural nature of virgin conception follows from rejection of miracles in general. But the God of the Bible is literally "supernatural" and, as the Creator, transcends nature and its natural laws. Consequently, he can suspend these laws if it is consistent with his plans. The Bible, both in the Tanakh and in the New Testament, teaches again and again that God really intervenes in the history of mankind and dominates the natural course of events for certain reasons. Often God's motive, as in this case, is to give humanity a sign of his sovereignty, concern, and concern. In fact, at Isaiah 7:14, the passage immediately before the quote in question says: " So the Lord Himself will give you a sign". In Hebrew, a sign (" "from") is an unusual event that demonstrates God's direct intervention in human affairs and calls a person to pay attention to it. The "God" of deism, who is portrayed as setting the universe in motion, like a man winding a clock and leaving it on his own, is not the God of the Bible.
Objection # 2: Using the Hebrew word " alma", Isaiah means" a young woman "; if he had to speak of her as a virgin, he would choose the word" btula".
Answer: Word " alma"used in the Hebrew Bible seven times, and in each case it either clearly means a virgin, or implies her, because in the Bible" alma"always refers to an unmarried woman of good standing. In Genesis 24:43 it is used to describe Rebekah, Isaac's future bride, who is already referred to in Genesis as" btule". In Exodus 2: 8 it describes the elder sister of the infant Moshe - Miriam, who was then nine years old and, of course, she was a virgin. (Thus, the name of Yeshua's mother reminds us of the virgin from the book of Exodus.) Otherwise, it is the word describes young girls playing the tympanum (Psalm 67:27), girls who are tempted (Proverbs 30:19), and girls in the royal court, in each case the context refers to a young, unmarried woman of good standing, a virgin.
Moreover, Matityagu quotes here the Septuagint, the first translation of the Tanach into Greek. More than two centuries before Yeshua was born, the Hebrew translators, the authors of the Septuagint, chose the Greek word " parthenos", to convey the meaning of the word" alma"Parthenos" certainly means "virgin." This happened long before the use of this quote in the New Testament became controversial. The most famous medieval Jewish commentator of the Bible, Rabbi Shlomo Yitzchaki ("Rashi", 1040-1105), Strongly opposed to the Christian theological interpretation of the Tanach, he nonetheless wrote in a commentary on Isaiah 7:14:
"Behold, alma will conceive and give birth to a son, and they will call him by name: Immanuel. This means that our creator will be with us. And such will be the sign: the one who becomes pregnant will be a girl (naara), never in her life who had no intimacy with a man... The power of the Holy Spirit will abide on her ". )
Also, in a commentary on Song of Solomon 1: 3, Rashi explains that " alamot"(plural of" alma") means" btulot"(" virgins ").
Michael Rydelnik, a Christian Jew writes:
“Cyrus Gordon, a highly respected Jewish teacher who does not believe in virgin birth, believes that languages that have a common ancestry with Hebrew indicate that Isaiah 7:14 alma must be translated by the word "virgin" (see Journal of Bible and Religion, 21, 2 [April 1953], p. 106). "The Chosen People, June 1987, p. 18 )
The Bible itself shows us how to determine when alma means "virgin". Rivka named alma in Genesis 24:43, but reading Genesis 24:16 (" The virgin whom the husband did not know"), we can conclude that she was a virgin. Similarly, we learn from Luke 1:34 that alma Miriam was a virgin; she asks the angel how she can be pregnant "if she has not had intimacy with a man?" Possible reason why Isaiah uses the word " alma" instead of btula, is that in Biblical Hebrew (as opposed to modern) " btula"does not always mean" virgin "unconditionally, which follows from Joel 1: 8:" Cry like btula girded with sackcloth, about the husband of his youth!"Deuteronomy 22:19, when speaking of a woman after the wedding night, uses the word" btula".
Objection # 3: The context of Isaiah 7: 10-17 shows that Isaiah prophesied a sign for King Ahaz: before the child almas unborn and unborn, will become old enough to choose good and renounce evil, Syria and the Northern Kingdom will lose their kings, and Assyria will attack Judah. This prophecy was fulfilled in the eighth century BC. Consequently, the prophet did not predict any event that was to occur about 700 years later.
Answer: (for which I thank the Jewish believer Arnold Fruchtenbaum): On the contrary, the context, which includes the entire seventh chapter of Isaiah, and not just eight verses, shows that the sign described in v. 14 was not intended for King Ahaz, to whom the prophet is addressed to "you" in verses 11 and 16-17, but to the whole "house of David" mentioned in v. 13, to which the prophet refers to "you" in verses 13-14. The sign for Ahaz was that before naar(a "child", at least a child who is already learning to walk, but never a newborn baby) will understand to reject the bad and choose the good, the events of verses 16: 6-17 will take place. This child was the son of Isaiah Shar-Yashuv (v. 3), who was with Isaiah at the moment when he prophesied and, probably, he was pointing to him, and not to the son (Hebrew, ben) of the 14th verse. This means that the prophecy of verse 14 is still a sign for the entire “house of David” from the time of Isaiah until the moment of its fulfillment, that is, until the virgin birth of Yeshua. Sometimes people who are unfamiliar with the Christian theological tradition, especially the Roman Catholic one, confuse the terms "virgin birth" and "immaculate conception." Yeshua's virgin birth, his conception by the power of God's Spirit before Miriam ever had sexual intercourse, is accepted by all Bible believers, both Messianic Jews and Gentile Christians. The doctrine of the Roman Catholic Church on the Immaculate Conception (first taught by the Church Fathers), which says that Miriam herself, in turn, was conceived without sin, is not accepted by Protestants, since there is not a word about this in the New Testament.
Verse 23. Immanuel is the name given to the Messiah in Isaiah 7:14, 8: 8. As Matityagu himself explains, it means: "God is with us," - this is how the Hebrew words for imman El are translated in Isaiah 8:10. However, Yeshua was not known to people by this name during his earthly life. Most likely, this name is a hint ( remez; see 2:15) on who he was: God-with-us. The final fulfillment of prophecy occurs in Rev. 21: 3, where in the new heavens and the new earth "God-with-them" dwells among his people. In the Tanakh, names often describe their owners. In fact, the Tanach uses several names related to the Messiah, including " Awl"(Hebrew Conciliator, Genesis 49:10)," Branch "(Isaiah 11: 1)," Branch "(Jeremiah 23: 5, 33:15) and the longest:" Wonderful, Counselor, Mighty God, Eternal Father, Prince of Peace (shaloma) "(Isaiah 9: 5-6 (6-7)). All of them describe the Messiah, although he was known only under the name Yeshua.
24. Waking up, Yosef acted as the angel of Adonai told him - he took Miriam to his house as his wife,
25. but did not have intimacy with her until she gave birth to a son, and he named him Yeshua.
Verses 24-25 Yosef's behavior indicates that he accepted Yeshua as his son. According to the Mishnah: “If someone says, 'Here is my son,' he must be believed” (Bava Batra 8: 6). The Gemara adds that he needs to be believed "as required by the right of inheritance" (Bava Batra 134a). Thus, Yeshua, being legally recognized as a son, has the right to inherit the throne of King David through Joseph, a descendant of David (v. 8). (This was noted by Philip Goble, How to Point to Yeshua in Your Rabbi's Bible, New York: Artists for Israel, 1986.)
Verse 25. Until she gave birth. Protestants generally agree that Miriam was a virgin when Yeshua was born, but believe that "sisters" (plural at least two) Yeshua and his four brothers (13: 55-56, Mar .6: 3) were the children of Yosef and Miriam. The Roman Catholic Church teaches that Miriam remained a virgin all her life, and that the words "brothers" and "sisters" have a broader meaning and denote distant relatives (compare with Genesis 14: 12-16, 31:32, Leviticus 10: 4). Greek phrase " eos u"(" until ") does not solve the problem, since it does not necessarily imply any change. That is, in Greek it is not clear: either they did not have sexual intercourse until she gave birth and then did, or they continued to abstain after the birth of their son.It should be noted that although the vow of celibacy in particular and asceticism in general was considered commendable among the pagans, they were and remain an exception in Judaism and the doctrine of the New Testament, as both Yeshua and Shaul say (see 19 : 10-12, 1 Cor. 7: 1-40, Col. 2: 18-23, 1 Tim. 4: 3).
INTRODUCTION
The etymology of names is of extraordinary interest to everyone.
intelligent person. Names are transformed in different cultures beyond recognition, the transformation of the Hebrew name Yochanan / יחנן / is especially unique: YOHANAN-IOANNIS / Greek from here John / -YOHAN / German / - IVAN / Vanya / Ukrainian / - JOHN / English / - JANNI / Italian / - VANO / cargo / - JUAN / Spanish / -IVA / Chinese / - JAN / French / -YUKKA / Finnish / etc.
In this section we will take a journey to the origins of the names of the Bible, and we will start with the names
apostles.
YESHUA HAS RECEIVED 12 DISCIPLES FOR HIMSELF, WHO, AS A CONSEQUENCE, BECAME HIS APOSTLES OF THE GOOD NEWS / in Greek. απόστολος - "ambassador, messenger», An interesting analogue of this word in Hebrew מַלְאָךְ MALACH, which means ANGEL- "messenger", "messenger")
FOR THE FIRST TIME HE BEGAN TO CALL THIS DISCIPLES IN LUKE 6:13 >>>
13.καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ καὶ ἐκλεξάμενος ἀπ ’αὐτῶν δώδεκα, οὓς καὶ ἀπςοσὠτό
ובהית הבקר אסף אליו את תלמידיו ויבחר מהם שנים עשר אשר גם קרא להם שליחים׃
13 When the day came, he called his disciples and chose twelve of them, whom he called the Apostles (or, for Hebrew: ANGELS, his messengers):
In early Christian communities, it was the name of itinerant preachers.
They can be called messengers of God's will.
THEIR NAMES from Ev. From Matthew 10: "And calling His twelve disciples, He gave them authority over unclean spirits to drive them out and heal every disease and every kind of infirmity.
2 And the names of the twelve apostles are these: ... Simon, who is called Peter, and Andrew his brother, James Zebedee and John his brother,
3 Philip and Bartholomew, Thomas and Matthew the tax collector, Jacob Alpheus and Levvius, called Thaddeus,
4 Simon the Canaanite and Judas Iscariot, he also betrayed him.
5 These twelve Jesus sent, and commanded them, saying: Do not go to the way of the Gentiles, ...;
6 but go ... to the lost sheep of the house of Israel;
THEIR NAMES: from Ev. LUKE 6: "14 Simon, whom he also named Peter, and Andrew his brother, James and John, Philip and Bartholomew,
15 Matthew and Thomas, Jacob Alpheus and Simon, called Zealot,
16 Judas of Jacob and Judas Iscariot, who later became a traitor. "
/ synod.translation /
First Apostle.
/ nachalo /
Apostol Peter / Kefa / Greek. Απόστολος Πέτρος
; in Aramaic Kefa; in Hebrew his name was שמצין SHIMON / It was with this name that Shimon the fisherman bore, when the Savior of the world YESHUA approached him, it meant in Hebrew "GOD Heard". Amen.
Heard and named him Kefa / Peter, which means as we all know
"STONE, ROCK" .I tell you: you are Peter / STONE, ROCK, and on this rock I will build My Church, and the gates of hell will not prevail against it; and dam you the keys of the Kingdom of Heaven: and what you bind on earth will be bound in heaven, and what you allow on earth will be permitted in heaven "(Matthew 16: 18-19). Very rarely, when a name is explained in the Bible, opponents of the significance of the etymology of names will say that it does not matter what the NAME MEANS. Defenders will say: "extremely important", since the name in those days spoke for itself and could say a lot to the interlocutor.
He was married and worked as a fisherman with his brother Andrey. Meeting Shimon and Andrey, YESHUA said: “Follow Me, and I will make you fishers of people” (Matthew 4:19).
By nature, Peter was very lively and hot-tempered: it was he who wished to walk on the water in order to approach Jesus, and it was he who cut off the ear of the high priest's servant in the Garden of Gethsemane. On the night after the arrest of Jesus, Peter, as the teacher had predicted, showed weakness and, fearing incurring persecution, denied him three times. But later Peter sincerely repented and was forgiven by the Lord.
Together with James and John, he was present on Mount Tabor when the transfiguration of Yeshua / Jesus took place.
Upon the ascension of the Lord, the Apostle Peter preached the word of God in different countries and at the same time performed great miracles - he raised the dead, healed the sick and the weak, headed the college of the twelve apostles. He served as bishop of Rome for 25 years - from 43 to 67-68.
During the emperor Nero's persecution of Christians, the Apostle Peter was crucified on an inverted cross in 64 (according to another version - in 67-68) upside down at his request, because he considered himself unworthy to die the death of his Lord.
Peter is the author of two Epistles of the Council that are included in the New Testament.
Second apostle
Andrey / the name of the Greek origin is Ἀνδρέαν, perhaps in Hebrew he was called אדיר ADIR, this name is quite rare, but it looks like "Andrey" in sound and meaning /
Greek name Andrew with meaning "man", "courageous"... Of the Jewish names, the closest in meaning is - Gabriel (same as Gabriel or Gabriel) from the roots - "man" and "Gd". However, the first option is more likely - ADIR, which literally means "powerful" "huge", "courageous".
from Matthew (10: 2), from Mark (3:18), from Luke (Luke 6:14), in the Acts of the Apostles (1:13).
Andrew was the brother of the Apostle Peter, a fisherman, like Peter, was born in Bethsaida, a city on the northern shore of Lake Galilee.
Andrew became the first of the called disciples of Yeshua ha Mashiach // Jesus Christ.
Scripture brings to us very scant information about the Apostle Andrew, but his life story speaks for itself. The Gospel of John says that during the miracle of the multiplication of loaves, Andrew pointed to a boy who had "Five loaves of barley and two fish" (John 6: 8-9)... He showed the Savior to the Gentiles who came to Jerusalem to worship the true God (John 12: 20-22). According to the testimony of the Evangelist Mark, Saint Andrew was one of the four disciples of Yeshua / Jesus, to whom He revealed the fate of the world on the Mount of Olives (Mark 13: 3).
Until the last day of the Savior's earthly journey, his First-Called Apostle followed him. After the death of the Lord on the Cross, Saint ADIR // Andrew became a witness of the Resurrection and Ascension of Christ. On the day of Pentecost (that is, fifty days after the Resurrection of Jesus), the miracle of the descent of the Holy Spirit in the form of tongues of fire on the apostles took place in Jerusalem. Thus, inspired by the Spirit of God, the apostles received the gift of healing, prophesying and the ability to speak in different tongues about the great deeds of the Lord. Twelve disciples of Jesus divided among themselves the countries where they were to carry the gospel sermon, converting the pagans to Christ. Saint Andrew was given by lot the vast lands of Bithynia and Propontis with the cities of Chalcedon and Byzantium, as well as the lands of Thrace and Macedonia, stretching to the Black Sea and the Danube, except for the lands of Scythia and Thessaly, Hellas and Achaia, the cities of Amins, Trebizond, Iraklia and Achaea. Saint Andrew went through these cities and countries, carrying the gospel sermon to the pagans. The first field of his apostolic ministry was the coast of the Black Sea, which at that time was called the "Euxine Pontus" ("Hospitable Sea"), the southern coast of Turkey.
Eusebius of Caesarea in the first half of the 4th century, referring to the work of Origen that has not come down to us, speaks of Andrew's ministry in Scythia
Between Iveria and Scythia, Andrew is said to have visited the Bosporus, Theodosia and Chersonesos.
Historians believe that he, like his Teacher Yeshua and brother Peter, was crucified by pagan barbarians.
Third apostle
Jacob Zebedee / in Greek .Ἰάκωβος ὁ τοῦ Ζεβεδαίου
reads as Jacobos comrade / son of Zebedai; in Hebrew: יעקב בן זבדי is read and pronounced - Yaákov ben / son of Zavdey /
This name comes from the patriarch Yáakov ben Yitzchak, the grandson of AbraHam, is interpreted as a derivative of the word Akev “heel, trace”, since Yáakov came out of his mother's womb, grabbing the heel of his older brother, Eisav (Gen. 25:26). In translation, many think that Zebedeev is the surname of the apostle, however, as we see from Greek and Hebrew, in no way is this so.
Interestingly, in addition to a proper name, the Hebrew יעקוב in Hebrew Yák is verb in the future third person masculine form and is translated "(he) will follow, will follow."
The apostle was born in Galilee, he was the elder brother of the apostle John. The scene of the calling of the brothers is described in the Gospel of Matthew (4:21) and Mark (1:19). The brothers' ardent character was fully manifested when they wanted to bring down fire from heaven to the Samaritan village (Luke 9: 54); and also in the request to let them sit in the Kingdom of Heaven on the right and left sides of their Teacher (Mark 10: 35-37).
James is mentioned in the lists of the apostles in the Gospel of Matthew (10: 2), Mark (3:17), Luke (6: 4), Acts of the Apostles (1:13).
James, along with his brother and the Apostle Peter, was the closest disciple of the Lord. Together with Peter and John, he witnessed the resurrection of Jairus' daughter (Mark 5:37; Luke 9:51). Yeshua only made them witnesses of his Transfiguration (Matthew 17: 1; Mark 9: 2 and Luke 9:28) and Gethsemane Struggle(Mark 14:33).
After the resurrection and ascension of Yeshua / Jesus, Jacob appears on the pages of the Acts of the Apostles. He, along with other apostles, was filled with the Holy Spirit on the day of Pentecost (Acts 2: 1-4), participated in the dispensation of the first Christian communities. In Acts, his death is also reported (12: 2), according to this report, King Herod Agrippa I “ killed Jacob, John's brother, with the sword(Greek μαχαίρᾳ) ". Judging by the further text, this happened in 44. The Apostle James is the only apostle whose death is described in the pages of the New Testament.
Fourth apostle
John / in Greek in the Septuagint Ἰωανὰν, in Hebrew יוֹחָנָן JOHANAN- / John (Johanan) is a classic Hebrew name. It is based on the root "khan" ("hen"), meaning "Good, joy", and it itself translates as "GRACE OF GOD" From this name came the name Ivan, it entered all European languages in the form of John, Jean, Juan, Johann, etc. The second translation: "GOD HAPPENED"
Author of the Gospel of John, Book of Revelation
and three letters included in the New Testament.
The birthplace of John the Theologian was Bethsaida.
V Mark 3:17: "James Zebedee and John, brother of James, having named them Boanerges, that is," sons of thunder ", Name "Voanerges" / βοανηργές reads as BOANERGES (son of thunders), besides this, it also indicated some features of the character of the Holy Apostle. Being pure, kind, gentle and trusting, he was at the same time full of intense zeal for the glory of God. He loved the Lord with all the strength of his innocent heart. That is why the Lord loved John more than all His other disciples. Already a year after his calling, John was chosen by the Lord from among his many disciples among the 12 Apostles.
In the 50th year A.D., i.e. Two years after the righteous death of Yeshua's mother Miriam, Saint John was still in Jerusalem, as it is known that he was present at the Apostolic Council in Jerusalem that took place this year. Only after 58 A.D. Saint John chose the land of Asia Minor as his place for evangelism, where before him St. Apostle Paul.
He directed all the energy of his spirit to eradicate paganism here and to establish the holy faith. Seven churches of Asia Minor were the subject of his particular concern - at Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea. Mostly he lived in Ephesus.
Under the emperor Domitian (81-96), the Apostle John was summoned to Rome as the only surviving apostle, and by order of this persecutor of the Church he was thrown into boiling oil, but the power of God kept him unharmed, like three youths in a fiery furnace. Here John wrote the Apocalypse or revelation about the fate of the Church and the whole world.
In addition to the Gospel and the Apocalypse, the Apostle John wrote three Epistles, which were included in the New Testament books as Cathedrals (i.e., District Epistles). The main thought in his letters is that Christians need to learn to love: "Let us love one another, because love is from God, and everyone who loves is born of God and knows God; whoever does not love does not know God, because God is love" (1 John 4: 7-8).
"Love reaches such perfection in us that we have boldness on the day of judgment, because we act like Him in this world. There is no fear in love, but perfect love casts out fear, because fear is torment. He who fears is not perfect in love. Let us love Him, because He first loved us. Whoever says: "I love God," but he hates his brother, he is a liar; for he who does not love his brother whom he sees, how can he love God, whom he does not see? from Him such a commandment that he who loves God should love his brother also "(1 John 4: 17-21).
Tradition has preserved several wonderful information about the subsequent activities of the Apostle John, showing what love his heart was filled with. When visiting one of the churches of Asia Minor, John, among those listening to his word, noticed a young man distinguished by extraordinary talents, and entrusted him with the special care of the bishop. Subsequently, this young man became close to bad comrades, became corrupted and became the head of a gang of robbers. John, having learned about this from the bishop, went to the mountains, where robbers raged, was captured by them and brought before the commander.
At the sight of the Apostle, the young man was extremely embarrassed and rushed to flee from him. John rushed after him, with touching words of love encouraged him, he himself brought him to church, shared with him the labors of repentance and did not calm down before completely reconciling him with the Church. In the last years of his life, the Apostle spoke only one admonition: "Children, love one another." The disciples asked him: "Why are you repeating the same thing?"The apostle replied:" This is the most essential commandment. If you fulfill it, then fulfill all of Christ's law."
This love turned into fiery zeal when the Apostle met false teachers who corrupted believers and deprived them of their eternal salvation. In a public building, he met the false teacher Kerinth, who rejected the deity of the Lord Jesus Christ. " Let's go rather from here, - said the Apostle to his disciple, - I'm afraid this building might come crashing down on us."
Saint John the Theologian died a natural death (the only one of the Apostles), being about 105 years old, during the reign of Emperor Trajan. The circumstances of the death of the Apostle John turned out to be unusual and even mysterious. (At the insistence of the Apostle John he was buried alive. The next day, when the apostle's grave was excavated, it turned out to be empty. before the Second Coming of Christ and will expose the Antichrist. ”The reason for the emergence of such an assumption was the words spoken by the Savior shortly before His ascension. To the question of the Apostle Peter what will happen to the Apostle John, the Lord answered: "If I want him to remain until I come (the second time), what do you care about, you follow Me." The Apostle John notes in his Gospel on this matter: "And this word passed among the brothers, that the disciple would not die" (John 21: 22-23).)
Fifth Apostle.
Philip / Greek name Φίλιππος in Hebrew פינחם PINCHAS "/. The most difficult name for a researcher of the 12 apostolic names. The question arises: how the family of Jewish fishermen could give their son the name Philip, which means from Greek. "horse lover"? the closest Jewish name PINCHAS is given by people in Israel today who want to change their Greek. name Philip in Hebrew ... and it means "brave warrior", I think that the Savior still needs brave warriors.
Mentioned in the lists of the apostles in the Gospel from Matthew (10: 3), from Mark (3:18), from Luke (6:14), and also in the Acts of the Apostles (1:13).
The Gospel of John Tells Philip Was From Bethsaida // Hebrew בָּ֫יִתצַיָּדִים Beit Tsayad/ This name is translated from Hebrew: "House of Fishery" Philip brought Nathanael (Bartholomew) to YESHUA / Jesus (1, 43-46). On the pages of the Gospel of John, Philip / PINCHAS appears three more times: he talks with Jesus about bread for a multitude of people (6, 5-7); leads to Jesus the Greeks (Hellenized Jews) (12, 20-22); asks Jesus to show the Father at the Last Supper (14, 8-9).
This name in the Tanakh / Old Testament was borne by Pinchas - the son of Elazar, grandson of Aaron.
Eusebius of Caesarea cites Clement of Alexandria's message that Philip / PINCHAS was married and had daughters.
Philip preached the Gospel in Scythia and Phrygia. For preaching work, he was executed (crucified head down) in 87 (during the reign of the Roman emperor Domitian) in the Phrygian city of Hierapolis, in Asia Minor.
Sixth apostle
Bartholomew (in Greek: Βαρθολομαίος, in Aramaic and Hebrew (תולמי -בר) bar / TOLMAY'S SON The name Bartholomew, as you can see, consists of two words, question # 1: what does the Aramaic name of his father TOLMAY mean?
Name means "working the land with a plow, a hoe"were usually given to people associated with the land-peasants.
However, we see that the apostle was also a middle name, which was very often practiced in the east.
There is an almost unanimous opinion of biblical scholars that Nathanael, mentioned in the Gospel of John (1: 45-50), is one person with Bartholomew. # 2.
What does it mean?
Nathanael / in Greek. Ναθαναὴλ, in Hebrew נתנאל NETANEL
Nathan means "gave", "el" means God. The name Netanel can be translated as "God gave".
Consequently, the Apostle Bartholomew is "given by God." one of the first disciples of YESHUA, called the fourth after Andrew, Peter and Philip. We have him on the list as the sixth apostle according to Luke.
The Evangelist reports that Bartholomew was from Cana of Galilee (John 21: 2). Apparently, he was a relative or close friend of the Apostle Philip, since it was Philip who brought Bartholomew to Jesus / YESHUA, and they are mentioned side by side in the lists of the apostles. It is impossible not to quote this famous scripture,
where our hero is practically one of the first in the Gospels to understand WHO before him:
"Philip finds Nathanael and says to him: we have found the One about whom Moses wrote in the law and the prophets, Jesus, the son of Joseph, of Nazareth.
46 But Nathanael said to him, Can anything good be out of Nazareth? Philip says to him: go and see.
47 Jesus, seeing Nathanael coming to Him, says of him: Behold, an Israelite indeed, in whom is no guile.
48 Nathanael saith to him: Why do you know me? Jesus answered and said to him: Before Philip called you, when you were under the fig tree, I saw you.
49 Nathanael answered him: Rabbi! You are the Son of God, You are the King of Israel.
50 Jesus answered and said to him: You believe because I told you: I saw you under a fig tree; you will see more of this. "
There is historical evidence that the Apostle Bartholomew / Nathanael was executed in the city of Greater Armenia Alban (Albanopol, Urbanopol), which the Orthodox tradition identifies with Baku, in which, during excavations at the Maiden Tower, the remains of an ancient temple were discovered, identified with a basilica erected over the place of death apostle. According to another version, Albana refers to the Pontic city of Nikopol.
The apostle was crucified upside down, but he continued his sermon, then he was taken from the cross, skinned, and then beheaded. A terrible martyrdom for the sake of God and you and me.
The seventh apostle
Thomas is most likely of Slavic descent, from the Greek ωμᾶς Thomas, hence the German / English -Thomas, in Aramaic the apostle was called תומאס TEOM / The name means "twin".
One of the moments in the Gospel history associated with Thomas is the so-called "assurance of Thomas." Thomas did not believe in the stories about Yeshua's resurrection until he saw with his own eyes the wounds from the nails and the ribs pierced by a spear. Expression " doubting Thomas" (or " incorrect") Has become a household name for an incredulous listener.
After meeting with the resurrected Teacher and the Holy Spirit who subsequently descended on him, he became a courageous spiritual warrior Yeshua, there is evidence that he reached India preaching the Gospel.
Here's this short story:
Preaching in the city of Meliapor (Malipur), located on the eastern coast of the Indian subcontinent, the Apostle Thomas was accused by a pagan priest who killed his son in the death of a young man. The crowd seized Saint Thomas like a murderer and demanded punishment. The Apostle Thomas asked to be allowed to speak with the murdered man. Through the prayer of the apostle, the young man came to life and testified that the murder was committed by his father. After preaching the Gospel, Thomas was martyred in the Indian city of Melipura - he was pierced with five stakes.
Eighth Apostle.
Matthew / Levius (Greek Ματθαίος, in Hebrew and Aramaic מתי / מתתיהו, MATEU or MATITIYahU). Personally I like the second name more MATITIYahU literally means "gift of YAHWH"
Mentioned in the lists of the apostles in the Gospel from Matthew (10: 3), from Mark (3:18), from Luke (6:15), in the Acts of the Apostles (1:13). Sometimes the Gospels call him Levi Alfeyev, that is Levi ben / son of Alpheus // Aleph. Question: WHY?
ANSWER: The name Levi comes of course from "Levite" - the priest of Adonai and means "accompanying".
It is interesting that he was one of the three sons of Alpheus, who all three followed the Savior, let me remind you the names of the other two: Jacob Alfeyev and Levvey, nicknamed Thaddeus.
The name Alpheus comes from the name of the first Hebrew letter Aleph- א, i.e. the first,
perhaps he was the first father to bless his children to serve the Messiah.
The only reliable fact reported by the Gospels is that Levi Matthew was a tax collector, that is, a tax collector. In the text of the Gospel according to Matthew / MATITIAHU, the apostle is called “ Matthew the Publican", Which possibly indicates the author's humility, since the tax collectors were deeply despised by the Jews. The Gospel of Mark (2:14) and the Gospel of Luke report the calling of Matthew Levi: "After this [YESHUA] went out and saw a publican named Levi sitting at the toll collection, and he said to him: follow Me. And he, leaving everything, got up and followed Him.".
Such behavior of the collector is beyond praise, it is simply not so easy for a person to follow the first call, and it is very difficult for a tax official because his heart is burdened with mammon, but the future apostle showed that
for a person nothing is impossible, if he loves God, really glory to the Creator for the wonderful heart of Matityahu, he did not disgrace his wonderful name "the gift of YAHWE" and even made us a gift by writing his Gospel. ( my note A.P .: this is the hand of the Lord that the Levite begins the book of the New Testament, i.e. the election of the people, and in particular of the tribe by the law, was not given for nothing in God's plan)
Almost nothing is known about his later life. According to some sources, he preached in Ethiopia, where he was martyred for about 60 years; according to others, he was executed for preaching dedication to the One God Yeshua - YHWH in the Asia Minor city of Hierapolis.
Ninth Apostle.
Jacob Alfeev / (Greek. Ιάκωβος ο Μικρός
, lat. Iacobus Minor - Jacob the Younger, in Hebrew- יעקב בן חלפי Yaakov ben Alefv In the list of the apostles (Matthew 10: 3; Mark 3:18; Luke 6:15), however, no other information has been reported about it.
This name has two meanings "followed" or " following someone"and the second" heel, footprint, knee". The name of his father Alpheus / Aleph denotes the first, from the first letter in the Hebrew alphabet א- Aleph
There is evidence that James, like his brother Matthew, was a tax collector (tax collector), preached in Judea, and then, together with the Apostle Andrew, went to Edessa. After that he independently preached in Gaza and Eleutheropolis (Southern Palestine). He was martyred (was crucified on the cross) on the way to Egypt in the city of Ostratsin.
James Alfeyev should be distinguished from the Apostle James Zebedee or James the Elder, as well as from James, the "brother of the Lord," an apostle from among the 70, the first bishop of Jerusalem, called James the Younger. Confusion among some authors in the past has been facilitated by the fact that Jacob Alfeyev is also sometimes called Jacob the Younger.
Tenth Apostle.
Before starting to analyze the name of this apostle, it is necessary to say that the opponents of the accuracy of the Gospels find fault with this NAME most of all, trying to prove that there are inaccuracies in the Gospels, saying that there are discrepancies even in the names of the apostles.
to study the Scriptures, but you, dear critics, do not have such a desire.
Apostle Jude to Jacob in from LUKE 6:16
"Judas of Jacob and Judas Iscariot, who later became a traitor."
and "Levway, nicknamed Thaddeus" from Ev. Matthew 10: 3- - ONE AND THE SAME FACE.
The fact is that in Israel, at that time, as in ours, a person could have three, and sometimes four names at once, for example, the author of these lines has the same number of names, one Jewish - Hillel, the other English Glen, because nobody of my American friends, he cannot pronounce the first name, and the third Greek Gennady, whose name
my classmates know, but around me at the present time, including my mother and wife, they call me by the first name.
Giving a new name - spiritual, in those days it was very simple, the best example is with Shimon / Simon-Kefa-Peter.
SO,
first name of the apostle
Judah, / in Hebrew יהודה, YeHuda / The name comes from the name of the fourth son of Jacob from Leah, who received the birthright from his father (instead of the elder brother); eponym of the tribe of the Jews / The name of Judah is interpreted as "praise to the Lord" (Gen. 29, 35). In the story of Joseph, Judah is the most merciful of his brothers: he persuades others not to kill Joseph, but to sell him to the Ishmaelites (Genesis 37, 27). During the second trip to Egypteton persuades his father to let Benjamin go with him and the brothers (Gen. 43, 3-5, 8-10); in Egypt he is then called to become a slave instead of Benjamin (Gen. 44, 14-34), ie. for the sake of his brother, he is ready to sacrifice himself.
middle name of the apostle:
Levvey -לוי Levi means accompanying, accompanied. / In the old man. option "stuck", /
This name was borne by the third son of Leia, she said: 34. "She also bore a son, and said: now, my husband will cling to me / old-Russian translation /, for I have borne him three sons. From this, his name was called: Levi. A more accurate translation:" This time my husband will be with me (ie "will accompany me"), since I bore him three sons "Gen. ch. 29.
3). Thaddeus - תדא Taddai, - "his boyfriend" was usually so called close friends, younger brothers, bodyguards. Perhaps he was a pretty tough guy.
So, Yehuda - "his boyfriend" / nickname Taddai /, accompanied / the name of Levi / Yeshua on all His earthly ways,
later, after His death and resurrection, he became a messenger / in Greek apostle /
Messiah / Christ in Judea, Galilee, Samaria and Idumea, and then in the countries of Arabia, Syria and Mesopotamia and finally came to the city of Edessa. The news has survived that the holy Apostle Judas went to preach to Persia and from there wrote his conciliar epistle in the Greek language, in the brief words of which many profound truths are contained. He fully justified his name Praise the Lord, which cannot be said about his friend Yehud from Cariot / Judas Iscariot,
better known for his betrayal of the Savior.
Eleventh apostle
Simon the Canaanite / in the Ev. From Matthew / and the same apostle only Simon, nicknamed Zealot / in the Gospel of Luke / ((Greek. Σίμων ο Κανανίτης
in Hebrew, his name was שמצין SHIMON // This is the name that another Shimon-fisherman had, / Kefa -aram. Petros-Greek /
The name means in Hebrew "GOD HEARD".
I think that all those who read the Gospel have questions:
Why in the two Gospels the Apostle Simon / Shimon is called differently the Canaanite and the Zealot, in the synodal translation one might think that in the first version the Canaanite is a surname, is that so?
Secondly, it is written that Zealot is a nickname, is it so?
Let's figure it out together!
1) Word " Cananite
"is given in the Scriptures as a designation of the area where this person is from, namely from Cana of Gaul, the place where the first miracle of the Savior took place.
Purpose: I will venture to suggest, so as not to confuse him with another apostle with the same name Simon Peter, whom at first everyone called Simon / Shimon. I wonder what three towns or, if you prefer, villages in Galilee, a little north of Nazareth, have such a name.
2) Most scientists agree that the nickname Zealot
, comes from his belonging to the militant Jewish party / group of Zealots, the Greek name for these guys, but in Hebrew / see below / Kanaim, i.e. Zelot = Kanaim. Canaim - a more reliable origin of the name of the apostle
and " divergences
"in the Gospels HET.
Zelots (from the Greek ζηλωτής, lit. " jealous, adherent", Heb. קנאים, Kanaim) is a socio-political and religious-eschatological trend in Judea, which arose during the Maccabean era in the 2nd half of the 1st century BC. NS. and finally formed in the middle of the 1st century A.D. The main goal of the Zealots was the abolition of Hellenistic influence and the overthrow of Roman rule, for the achievement of which any means were considered suitable. By the middle of the 1st century A.D. NS. the Zealots formed a political party to fight the king of Judea - Herod the Great. From the facade of the Jerusalem temple, rebuilt by Herod, they knocked down a golden eagle, as encouraging idolatry and hinting at Roman rule.
The demands of one of the most bloodthirsty emperors of Rome, Caligula, to install his idols throughout the empire, the rude attitude of Roman soldiers to the Temple and the faith of the inhabitants of Judea led to a significant radicalization of the Jewish population and, accordingly, the replenishment of supporters of the Zealots. After the robbery by the Roman procurator of a large part of the temple silver, the Zealots organized the so-called. The great Jewish uprising that led to the Jewish War of 66-73. The troops of Cestius Gallus from Syria, who came to the aid of the Romans, were defeated by the rebels.
The Zealots, being irreconcilable opponents of the Romans, decided to fight to the end, justifying this also by the fact that Israel can only be ruled by the Messiah - a descendant of David.
Simon, being a Zealot, probably most expected from Yeshua the announcement that he was the long-awaited Mashiach / Messiah / Christ.
The most courageous warriors stood out in a separate wing and received from the Romans the nickname - Sicarii ("murderers"). Their radical military actions led to a war with the Romans. So, one of the Sicarii Menachem, the son of Judah, seizing the fortress of Masada, killed the Roman garrison.
The most famous Zealots are Simon (Shimon) Bar-Giora and Yochanan of Giskhala. Zealots are sometimes seen as founded by Judas the Galilean and Zadok the Pharisee. " fourth sect", Along with the Pharisees, Sadducees and Essenes, about which the participant of the Jewish wars Joseph Flavius mentioned.
Remember how the apostle Simon / Peter, a former fisherman, pulled out a sword and hit one of Yeshua's grabers and hit his ear with his blow, do you wonder where he got the sword?
Answer: perhaps his friend Shimon had a Zealot, who, like all Zealots, never parted with a sword. By the way, if he had already used a sword, I think there was not only a problem with the ear.
Twelfth apostle
Judah Iscariot (Hebrew י הודה איש קריות, Yehuda ish-Krayot), the son of Simon, who betrayed Yeshua ha Mashiach, the Savior of the world.
The name means Judah (Yehuda) - "praising the Lord"(Gen. 29:35), " praise or glorified»
And he obliges a lot, unfortunately, the apostle, as we all know, did not justify the meaning of his name and, most importantly, his apostolic vocation - the anointing, went on about Satan and betrayed his Teacher Yeshua.
Iscariot (Heb. אִישׁ־קְרִיּוֹת, Ish-krayot where Heb. אִישׁ - man, husband; Hebrew קְרִיּוֹת - cities, settlements).
1. " man from Kryot”, According to his place of birth in the city of Kariot (Karioth) - possibly identical to the city of Kiryat in Judea.
2. According to another theory, since the word "krayot" means a suburb, ie. "Ish-Krayot" literally translates as " suburban", Which is very likely, since Jerusalem at that time was a rather large city, and there were many small villages near it, which were called" krayot "
3. Sometimes the meaning of the word is derived from the Aramaic ish kariya "deceitful", or from the Greek root. σκαρ equal to Hebrew - Aram. "Paint" (Iscariot - "dyer").
4. Either Iscariot is a distorted Greek. Greek σικάριος (sikários) ( "Sicarius"; "armed with a dagger" "assassin"), as the Zealots were sometimes called - participants in the liberation struggle against Roman rule in Israel.
According to this - the fourth version, the nickname "Iscariot" among the apostles, Judas received to distinguish him from another disciple of Yeshua, Judas Jacob, nicknamed Thaddeus.
By the way, in the analysis of this name, I forgot to write that Judas was the son of Joseph and the brother of Jacob, the named father and brother of Yeshua. Referring to the geographical location of the city of Kerioth (Krayot), most researchers agree that Iscariot was the only representative of the tribe of Judah among the apostles. (Yeshua / Jesus - also from the tribe of Judah)
The canonical motives for the betrayal of Judas are considered: love of money and the participation of Satan.
1. Matthew considers the love of money to be the motive of betrayal: “ Then one of the twelve, called Judas Iscariot, went to the chief priests and said: What will you give me, and I will deliver Him to you? They offered him thirty pieces of silver ”(Matthew 26: 14-15);
2. Mark also insists on the sole and dominant role of the love of money: “And Judas Iscariot, one of the twelve, went to the chief priests, to deliver him to them. But when they heard, they rejoiced, and promised to give him pieces of silver ”(Mark 14: 10-11);
3. Luke combines, considering the motive of betrayal and love of money and the participation of Satan: “Satan entered Judas” (Luke 22: 3), “… and he went and spoke with the chief priests and rulers how to deliver Him to them. They were overjoyed and agreed to give him money ”(Luke 22: 4-5);
4. John is silent about money and insists on the participation of Satan: “And after this piece Satan entered into him” (John 13:27).
THE FINAL
Dear friends, please, if you have read this material
make copies for your friends and yourself, and for Bible studies.
I would be glad to have questions on the topic, my tel / 1-847-650-9766, Hillel Tagansky.
LET YOU BLESS YOU BY THE ONE ALMIGHTY GOD IN THE NAME OF HIS HOLY YESHUA.
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