The gospel from a Jewish point of view. Lecture notes. The Gospel of the Jews The Gospel of John in the Hebrew language
Excerpts and comments,
taken from “Parallel Gospel Places”
Burton H. Trockmorton, ml.
It is believed that the "Gospel of the Nazarenes" ("observing"), written in Hebrew, was the Gospel of Matthew in Hebrew and the basis of the current gospel, written in Greek. Reliable evidence confirms that this gospel was used by the first followers of Yashua in the diaspora. Some believe that it was written in Egypt, and consider the first half of the second century to be its latest date of writing; however, there are other assumptions, including that the gospel was composed in the middle of the first century. An early date is more believable than a late date. This gospel is mentioned in Jerome, Eusebius and Egezippos (the last two are not quoted from it), as well as in Origen and Clement (both Alexandrians). It is believed that it was known to Papius, who died approx. 130 AD, and could have been cited 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, argued 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 mentioned in the first and second chapters of our canonical book “from Matthew”.
The following are the only passages that have come down to us from this gospel. When reading, it is necessary to distinguish excerpts from these passages and explanatory notes made by church authors. I placed the appropriate passage from the New Testament (the author has the KJV translation, in the Russian version the synodal translation) before each passage. The selection of individual phrases in the text is made by me.
Matthew 3:13 Then Jesus comes from Galilee to the Jordan to John - to be baptized from him.
Matt. 3:13 cf. The Gospel of the Jews (in Jerome, “Against Pelagius 3.2) - The Mother of the Lord and his brothers said to him:“ John the Baptist baptizes for the remission of sins; let us go and be baptized with him. " But he told them: “In what did I sin that I should 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 a sin of ignorance is 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 direct 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 kind of sin is often called "misconduct, crime."
Matthew 3: 16-17 And Jesus was baptized and immediately went out of the water, and behold, the heavens were opened to him, and John saw the Spirit of God, which came down like a dove, and fell upon him. And behold, a voice from heaven saying: This is my beloved son, in whom I am well pleased.
Matt. 3: 16-17 Wed Gospel of the Jews, (in Jerome, Commentary on the book of Isaiah 11: 2): When the Lord arose from the water, the whole flow of the Holy Spirit came down and rested on it, and said to him: “My Son, in all the prophets, I expected you to could come, and so that I can 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 was read by the Nazarenes, the whole flow of the Holy Spirit will descend on him ... Further, in the gospel just mentioned by us, we find the following: “And when the Lord arose from the water, the whole flow of the Holy Spirit descended on him and rested on it, and said to him: “My Son, in all the prophets, I expected you to come, and I can abide on you. For you are my rest; you are My firstborn, who reigns forever. ”
A comment:
The first followers of Yashua believed that he received power from the Holy Spirit through immersion, not at birth (i.e. they did not include later descriptions of his birth in their Gospel). An important point in using the word “peace” above is that, according to Jewish tradition, the name of the Messiah will be “Menachem,” or “peace.” You may also note that although Matthew’s Gospel does not have an idea of \u200b\u200ba “firstborn” (in the sense that there will be other sons), they also use the second sentence of the passage in Psalm 2: 7: “I am now gave birth to you. " Note that John 1:14 translates as “the only begotten,” but the word “one” is an addendum to the text. It should read "the born of the Son, who is in the bosom of the Father, He (the Father) proclaimed." Here the word “born” means only that he was in the bowels of the Father until the creation of the world. In the Hebrew text, the word “one” (as in Zechariah 12:10) - yahid - means “beloved” and means “firstborn”. And, according to Hebrews, God used Yashua, His Firstborn, to “bring many sons to glory” (Hebrews 2:10), as an “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 (by Origen, Commentary on John 2:12 and Jeremiah 15: 4): And if anyone accepts the gospel of the Jews, this is what the Savior says: “So did my mother, the Holy Spirit, take me by the hair, and take me to the great mountain of Tabor. ” Jerome also cites these words in Latin in his commentaries on Micah 7: 6, Isaiah 40: 9 onwards, Ezekiel 16:13.
(Origen, Commentary on John 2.12.87 (John 1: 3)):
“And if anyone accepts the Gospel of the Jews, this is what the Savior says:“ My mother, the Holy Spirit did this, take my hair, and carry me to the great Mount Tabor. ”
A comment:
In Judaism, the word Shekhinah (or the “visible” cloud of the Presence) is feminine and is considered the feminine aspect of God; therefore the Spirit is called the “mother." You will also notice that the Renewed City of Jerusalem, “coming down from heaven”, is also feminine, as it is the “mother” to all of us. Jewish studies indicate that this Heavenly Jerusalem is a “palace of the victors” (Palace of the Victor), and is called the ancient Jewish Kabbalists “Bina” (“understanding”), a house with “many rooms” (in the New Testament - “many monasteries”). The above verse follows the leitmotif of the book of Ezekiel, which says: “And He extended his hand and took me by the hair of my head, and lifted me up spirit between earth and heaven and brought me in the visions of God to Jerusalem” [Ezekiel 8: 3], t .e. to the "holy mountain". Tabor (which means “mound, barrow”; in Strong's symphony is “broken” or “fragile”) is a “very high mountain”, located as a pointer to the territories of Issachar and Zvulon, towering above the plain of Esdraelon (Greek Ezreel); and (the place) where Barak gathered ten thousand husbands for military operations under the leadership of Deborah. This is why some are convinced that “Har Megido” or “Armagedon” will be the site of the final battle of the era. Although it is possible that this particular mountain is mentioned in Revelation, we should also recognize that the word “megid” means “place of assembly” and can mean any “place of assembly”. Isaiah speaks of the Mount of Assembly (or Mount of Jerusalem) as Har Moed, the Mount of Appointment, or “meeting.” Since all of Scripture claims 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 in the meaning of “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 from the western regions did not accept him.
Matthew 5:23 So, if you bring your gift to the altar and there you will remember that your brother has something against you ...
Matt. 5:23 a.m. The Gospel of the Jews (Jerome, Commentary on Ezekiel 18: 7): And in the Gospel of the Jews, which the Nazarenes used to read, one of the greatest sins is “grieving the spirit of his brother.” And Jerome in the commentary on 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 said to his disciples: “And never rejoice, except when you look at your brothers with love.”
(Jerome, Commentary on Ezekiel 6 [to Ezekiel 18: 7]):
In the Gospel of the Jews, which the Nazarenes used to read, among the most bitter insults is mentioned: He who upset the spirit of his brother.
A comment:
The phrase in Matthew 5: 23-24 obviously confirms the statement 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; seek and find; knock and they will open you ...
Matt. 7: 7 cf. The Gospel of the Jews (by Clement of Alexandria, Collections, vol. 14.96); also cf. Papyrus of Oxirinha 654, dictum 1: “He who seeks will not rest until he finds; and, having found, he will be amazed; bewildered, he will rule; and having completed the rule, he will find peace. ”
(Clement, Stromateis 2.9.45.5)
As it is written in the Gospel of the Hebrews: he who is amazed will rule, and he who performed rule will find peace.
A comment:
I have already explained this in other early gospel commentaries. When we diligently search, we find, and when we find, we are awestruck, and having achieved understanding, we will enter the “house of understanding”, reigning as priests and rulers with Yashua, our Head, and this will be our peace.
Matthew 11:29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.
Matt. 11:29 a.m. The Gospel of the Jews (by Clement of Alexandria, Collections 11.9.45): The astonished will rule, and the governor will find peace. The seeker will not give up until he finds; and, having found, he will be amazed; and, amazed, he will rule, and after rule, he will find peace, ibid., vol. 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; and the one who finds will be amazed; and he who is astounded will rule; and he who already rules will find peace.
A comment:
Obviously, the editors of these books decided to use this verse to determine the source of these statements. The similarity, in my opinion, lies in the need to learn from Yashua and gain understanding, and thus find peace.
Luke 24: 50-53 And he brought them out of the city to Bethany, and, raising his hands, blessed them. And when he blessed them, he began to move away from them and ascend to heaven. They bowed to him, and returned to Jerusalem with great joy, and were always in the temple, glorifying and blessing God. Amen.
Luke 24: 50-53 cf. The Gospel of the Jews (with Jerome, On Glorified People, 2): The Gospel of the Jews, recently translated by me into Greek and Latin, often used by Origen, says, after the Savior's resurrection: “The Lord, having given the linen to the servant of the priest, went to James and appeared before him (for Jacob vowed that he would not eat bread from the hour he drank the Lord’s cup until he saw him risen from the departed. ”And a little further on the Lord he says:“ Bring the table and the bread. ”And immediately added : “He took bread and blessed and broke and gave it to Eeyore SVA Just and said to him: "My brother, eat thy bread, for the Son of Man has risen from the deceased."
(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 Savior's resurrection: And when the Lord gave the linen to the servant of the priest, he went to Jacob and appeared before him. For Jacob vowed that he would not eat bread from the hour he drank the cup of the Lord, until he saw him resurrected from the departed. And soon after that the Lord said: Bring the table and the bread! And immediately 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 narrative of the resurrection in the Gospel of the Jews regarding James (or Jacob). Among the first apostles, there was a tradition that Jacob, who participated in the Easter meal, did not believe that his brother would rise from the dead, and that Yashua was the first to visit him after the resurrection. The modern Gospels testify to the fact that neither James nor his brothers were followers of Yashua until his execution and resurrection, and, quite possibly, considered him “crazy” (see Mark 3:21; Luke 8: 19-20; Matthew 12: 46-50; John 7: 1-9, especially verse 5). However, on the Feast of the Weeks of Judah, the brother of Jacob is at least mentioned among the believers (see Acts 1:14). Judas, in his epistle, declares and confirms that he is the same “brother of Jacob” (Jude 1). Shaul (Paul) in 1 Corinthians 15: 7 seems to testify that Yashua actually visited 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 Paul wrote this epistle: “Then he appeared to Jacob, also to all the apostles.” At the beginning of the ministry, Yashua Jacob did not believe that he was the Messiah; however, a catalyst appeared that changed his mind, since he subsequently became the leader of the Nazarene community in Jerusalem and wrote the message of Jacob that we had (compiled before 61 AD - 42 AD, or earlier, which is the most probably because he was stoned by the decision of Sangedrin, who was then headed by Anan, the son or grandson of Anna, who was guilty of Yashua being brought to trial; see Josephus, Judean Antiquities, 20.9.200), where he mentions Yashua as the Messiah only twice; in verse 1: “Jacob, the servant of Elohim and the Lord Jesus Christ (Lord Yashua HaMashiah), to the twelve tribes scattered, greeting” (that is, he wrote to the diaspora); and James 2: 1: “My brethren! Have faith in Jesus Christ (Mr. Yashua ѓaMashiah), (of the Lord) glory, regardless of face. ” (The word “Lord” is missing from the manuscript). Jacob, as the head of the Jerusalem Jews who believe in Yashua, was obviously a Nazarene (or Nazir) and “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 Egezippus, stating: “The apostle was consecrated from the womb of his mother. He drank neither wine nor strong drinks, and refrained from animal food. The blade never touched his head, he never anointed himself with oil, and he never used the bath. Only he was allowed to enter the sanctuary. He never wore woolen, but only linen clothes (that is, how the priests acted) ... And indeed, thanks to his extremely great piety, he was called the Righteous (Tzadik), as well as Oblias (Ozlem), which means justice and protection of the people . Then some of the seven sects (Judaism) from the people, mentioned by me above in my Comments, asked him what the door was leading to Jesus. And he replied, “that he was the Savior.” From which some believed that Jesus is the Christ ... ”(Eusebius, Church History, Book 2, Ch. 23). In addition, it was said that he wore the “crown” or “priestly plate” of the high priest. This word was also translated as “ephod”; nevertheless, it was a golden “crown” on which the letters YЃBЃ were inscribed, and which was worn on the forehead, on top of the “turban”.
Other Mentions of the Gospel of the Jews
(Eusebius, Church History, Book 3, Ch. 24):
“... nevertheless, of all the disciples, Matthew and John were the only ones left comments for us, and even them, as tradition says, were prompted by necessity. Matthew also, having previously proclaimed the Good News in Hebrew, intending to go to other nations, wrote it in his native language, and thus made up for their absence through his messages.
(Eusebius, Church History, Book 3, Ch. 25), on the compilation of the “canon”:
Nevertheless, some mention among them [genuine books] the Gospel of the Jews, to which those of the Jews who accepted Christ are especially pleased. It can be said that this is all the controversy is about.
(Cyril of Jerusalem, Discourses on Mary Theotokos [Theotokos] 12a):
Written in the Gospel of the Jews: When Christ wished to descend to earth to the people, the good Father called for great power in the sky, which was called Michael, and entrusted him with the care of Christ. And power came into the world, and was called Mary, and Christ was in her womb for seven months.
The reading order of the Easter Gospel in several languages \u200b\u200bis as follows. After the senior deacon asks for the blessing “Bless, Master, Preacher” and the primate gives this blessing with the words “God with prayers,” the primate proclaims “Wisdom, forgive me, let us hear the holy gospel.” Following the Primate, these same words are repeated by all 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." This cry is not repeated by any of the clergy. The singers answer, "And to your spirit."
The primate proclaims "From the holy gospel of John the reading." All priests and deacons repeat these words after him, also, if possible, in the language in which the gospel will be read. After all the clergymen, ending with the senior deacon, say these words, the singers sing "Glory to Thee, Lord, glory to Thee." The primate is the Wonmem. The same is true of all clergymen, ending with the senior deacon, each also in the language in which the gospel will be read. The primate begins the 1st article, followed by the priests and deacons, and the last - the senior deacon. The 2nd and 3rd stats are read in the same order.
During the reading of the Gospel, the so-called "bust" is performed on the bell tower, that is, they strike once at all the bells, starting from small ones. At the end of the gospel, a short chime. When the senior deacon finishes the 3rd article, the singers sing “Glory to Thee, Lord, glory to Thee.”
The senior deacon gives the gospel to the primate. Other deacons behind 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 was the Word, the Word was ў God, the Word was the Gods.
2. Yano was on the patch of God::
3. Use of the Iago got dirty, and without the Iago didn’t get dirty with the tag, it got the bad stuff.
4. I had a life, and a life was a holy man.
5. I svyatlo ў cements svetsіts, і cement did not agar agar.
6. There were a man, the hell of God was cherished; the name of the pit Yang;
7. Yong pryishoў dzelya svedvchannya, kab svedchytsy pra Svyatlo, kab u uce ўveravali praz Iago;
8. He would have been holy, but would have been cherished, if we were to bless the Holy.
9. It was Svyatlo sapraўdnae, A kind of most sacred leather man of the Chalawek, who came to the place.
10. The man had, I sow the praise of Iago pacha byts, and I svet the Iago is not stupidў;
11. pryyshў yes svaykh, and the pile of Iago did not sprinkle;
12. And then, Yakinia pranyali Iago, a believer at the name of Yagonae, that I will settle the blessings of God,
13. Yak_ya is not hell, it’s nonsense of hacenny, ni is hell of man’s husband, but the hell of God is wonderful.
14. І Words became a place, і ўсялілася ў us, in our hearts and prades; We are the glory of the Yagon, the glory, as the Adzіnarodnaga hell Aitz.
15. Jan svedchitsy pra Iago and sklіkayuchy kazha: Geta would be Toy, pra Yakoga I will tell, that Toy, Khto idze after me, apyadzin my boyfriend, more than be wounded before my boyfriend.
16. The first hell of Iago; We have been eating and eating and eating;
17. The law of dazen is praz Mayseya, and the mіlata і praўda became praz І Jesus Khryst.
Bulgarian
From the Light of the Gospel. Chapter 1
1. In the beginning was the Word of Wot, and the Word of Witness was more with God, and God was the Word of Wot.
2. To begin with with God.
3. All through and through it, and without it, it was not one that was one from the new, some that had become.
4. In It and Masha’s belly, and that’s better than the bright one in Chove.
5. And the bright one is in the dark, and I have not seen darkness.
6. And they are one man, right from God, which is John;
7. that one has come for a testimony, and for a testimony for a bright man, that all the same, and even tear through it.
8. That one is not a bright one, but a great yes and witnessed a body for a bright one.
9. There is a Stinskata Svetlina, who has enlightened everything, and two in the world.
10. There is more light in the world, and the light is through him, but the light of Go is not known.
11. Go to Your Si, and Do not Go Go.
12. And for all the odds, one Go, ha, - varashte in Something unto him, - yes de vozmozhnost and the statute of God;
13. They are neither from Kryv, nor from being flat, nito from though a soft boy, but from God all of a kind.
14. And the Word from one hundred feet on, and living amongst us, completely with grace and truth; and seeing the huh of the fame of Mu, the fame of Kato on the Begotten of the Father.
15. John witnessed a bodywork for Him and you, porters, T-shirts: That’s better, for whoever said: They should go after them, but should be protected from them.
16. And from Nevagat the fullness of all the reception of grace and grace brought in grace;
17. The Law is forbidden through Moses, and the grace and the reign came through Jesus with Christ.
Gagauz
II HABER JOANDAN
Sӧz Adam Old
1 Bashtan Sz ward, Sz Allahtaids, Sz Allahta.
2 Bastan O Allahtaids.
3 Hepsi Onunnan kuruldu, Onsuz bishu kurulmada.
4 Onda yasamak ward. Yashamak Insan Ichin Aydinnykty.
5 Aydınnyk karannykta shafk eater, karannyk onu enseiämedi.
6 Allahtan bir adam geldi, onun ada John.
7 Geldy Aydinnyk Ichin Shaatlyk Yetsin, Hepsi Insan Onun Ashyr Inansin.
8 About Kendi diildi Aydinnyk, ama geldy Aydinnyk Ichin sheslesin.
9 Odur Khakyn Aydinnyk, Angysy Herbir Adam, bu dnneiä gelan, Aydinnadar.
10 About Kendy bu dnejnyӓ geldy. Dunn Onun ashyr yaradyldy, Amad dunn Onu tanymada.
11 Kendikilerin geldy, Kendikileri Onu kabletmedy.
12 Ama Hepsi Onnar, Kim Onu Kabletti, Kim Onun Adynah Inanda, O Isin Verdi Onnar Olsun Allahin Ushaklary,
13 Anglarydiy Dil Kandan, Diil Yttan Hem Diil Adam Istediindan, Ama Allahtan Dudu.
14 Soz Adam Oldu, Bizim Aramizd Yashad, Ivergylyn Hem Aslylyklan Dolu. Onun Metinnini Gordÿk, Níd Bobadan Biryik Oolun Metinnini.
15 John Onon, Ichin Shaatlyk Getty da Bek Seseln Blessed: “Budur O, Kimin Ichin Haberledim:“ Oh, Kim Bendyndor Sora Gehler, Ta'estn Bendaryd Benedir
16 Onun dolushundan hepsimiz iversti ÿstÿnänd iivergi odendik ".
17 The Law of Moses, Moses Ashyr believed, Ama Khayyr Khem Aslylyk Jesus Christ Asyr Geldy.
Greek
| Greek language | Transcription |
|---|---|
|
1. ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν καὶ θεὸς ἦν ὁ λόγος |
With ofi a, orffi, aku somen tu agi u Evangel u. (Wisdom, I'm sorry ...) 1. En archin in about the Loss of the state, ke about Loss of the state in question with theon Theon, ke Theos, in about the State. |
Hebrew
1. bəraшитit hayá hadavar, vəhadavar hayá et hálohim, velohim hayá hadavar
2. hu hai ə bereshit etzel ha hlohim.
3. Hakol nihya ‘al-yado umibal‘adav lo nihya kal-asher nihya.
4. bo hayu hayyim, vhahayyyim hayu or bəné ha-adam.
5. vəháor bahosheh zarah vəhahosheh lo hishigo.
6. waiəhī ish shaluah meet haəlohim, ushmo yohanan
7. hu ba lə‘edut ləhā‘id ‘al-haar ləmá‘an ya-aminu hulam‘ al-yado.
8. hu lo hayá háor ki im-ləhá‘id ‘al-ha'or.
9. haar ha-amitti hameir lhal-adam haia wa al-haholam.
10. ba‘olam hayá və‘al-yad ни nihyā hā‘olam, vəhā‘olam lo hikiro.
11. hu wa el-asher lo, wa-asher hemma lo, qibəluhu.
12. in the war from Nathan ‘oz lamo lilhyot banim lelohim hama-aminim bismo.
13. Asher lo midam, velo-mahafetz habashar, af lo-mahafetz haver, ki im-melohim noladu.
14. vəhadavar nihya vashar, vaiishkon bətohenu vanehezé tif-arto, kathy
[‘] - laryngeal consonant, formed deep in the throat, very constricted.
[ə] - a reduced, very brief sound, almost disappears.
[x] - guttural, like Russian [x], but is formed much deeper, as when expectorant
[h] - sound on the exhale
[a] - always unstressed, rather a sound 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 ero con dios, and el barbo ero dios
2 este era en el principio con dios
3 todas las kosas por el fueron echas and sin el nada de lo ke a sido echo fue echo
4 en el estaba la bida, and la bida era la lus de los ombres
5 la lus en las tineblasresplandes, and las tinebas no prebalasieron countra eia
6 ubo un ombre enbiedo de dios, el quaul se yamaba huang
7 este bino por testimoniño, pa ke ke deses testimono de la luz, and fin de ke toodos creesen por el.
8 but era la luz, sino para ke die de testimonio de la luz
9 akeia lus berdadera, ke alumbra a todo ombre, benía a este mundo
10 en el mundo estaba, and el mundo por el fou echo, pero el mundo no le concosio.
11 a lo suyo bio, and los suyos no le resibieron
12 mas a todos los ke le resibieron, and los ke creen en su noombre, les dio potestad de sir ecos yohos de dyos
13 los quales, no son enhendrados de sangre, neither de boluntad de carne, nor de boluntad de baron, sinot de dios
14 and Akel Barbo Fueto Echo Carne, and Abito Entre Nosotros, and Bimos Sul Gloria Komo Del Unihnito Del Padre, Yeno de Gracia and De Berdad
15 Juan d'estimoniño de el, and Clamodisyondo, este es de kyen yo desía, el ke biené después de mi, es antees de mi, porque era primo keo
16 porque de su plenitud tomamos todos, and grace sobre gras
17 pués la lei por medio de moisés fue da da, pero la gracia and la berdad binieron por medio de hesucristo
c \u003d [θ]
b \u003d [β] (middle sound between [b] and [v])
y \u003d [w] (very short non-syllable [u])
d \u003d [đ] (very weak [d], from which only one sound remained)
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 |
|---|---|
|
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. |
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Latin
| Latin language | Transcription |
|---|---|
|
1. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. |
1. in principle pio erat rat ve rbum, et ve rbum et parat pud de mind, et de us erat rat ve rbum 2. hawk erath in principle pio a pud de mind 3. about mnia peer and psum fakta sunt, et si ne and pso faktum est nihil kvod faktum est 4. in and psi vita ta erat, et vita ta erat luxury luxury 5. et luxury in tene bris lucet, et tene brae am non conpréhe nderunt 6. fu it good my ssus a de o ku and no man erath johannes 7. hick van nit in testimonium, ut testimonium perhi berat de lu minet, ut o mnez crete derent peer llum 8. non erath and lle luxe, sed ut testimo neum parchi berat de lu mene 9. et al luxe que inlu minat o mne ho minem vanie ntem in mundum 10. In Mundo Erat, Et Mundus Peer and Psum Faktus Est, Et Mundus E Mind Non Cognitive 11. In Pro Pria Venit, et su and um um non race parunt 12. quo tkvot a ут utem rece nt peert e um de dit e is pot pot statem philios de and fie ri his qui cre dunt in no min e es yus 13. qui non ex sanguine nibus, ne qua ex volia ntate karnis, ne qua ex volia ntate viri, sed ex de de na ti sunt 14. et Verbum karo fa ktum est, et habita vit in no bis, et vid mus mus Gloriam ejus, Gloriam quasi uni niti a Pa tre tre num grazie et veritis tis 15. Joha nnes testimo nium perhi bet de i pso et klat mat ditsens, hik et rarat kvem dixi vo bis qui post me venturus est, ante me faqtus est, qui a primer merat 16. et de captitine dine eus nos o mnès acce pimus et graziam about grazia 17. qui a lex peer Mozen da ta est, et ve ritas peer Ya zum Hristum fakta est |
Listen:
Deutsch
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 anfa waa das voat, unt das voat waa bai goth, unt goth waa das worth.
2 daszelbə waa im anfay bai goth.
3 al diz zint duaz daszelbə gəmakht, unt about: nə daszelbə ist nizts ǵmakht, you are gəmakht ist.
4 in and: m waa das le: bən, unt das le: bən waa das list dea mansəən.
5 unt das lis shint in da da finsteanis, unt di finsteanis hats nist brygrif
6 es waat ain mansh von goth gəzant, dəa hi: s yohāńs
7 dizza kam tsum tzoyknis, das ea von dem list tzoyktə, auf das zi: al duas i: n glaupten
8 ea waa nizt das lizt, zondəan das ea tzoyktə von d лиm lizt
9 das vaa das va: haftigç lizt, welszs alə mansə эn, eloiçtət, dee in di: zə welt komən
10 es waa in dəa welt, unti di velt ist durz daszelbə gəmacht, unti di velt kantə es nist.
11 ea ka: m in zayn aiguntum, unt di zaynən na: mn and: n nizt auf
12 vi fi: lə and: n abəa aufna: man, den gan: p ea maht kindəa gotəs tsu vedən, di en zainin na: man glauben,
13 Velzis nizt von dum göbl: t noh von dəm vələn dəs flyishəs noh von dəm vilən aińs man маs, zondəan von goth gobə: en zint.
14 unt das voat waat flys unt wa: ntə unga ounce, unt via za: заn zaynə healizkayt, aynали healizkayt als d аs ayngəborən zo :a: it is free of charge
15 johannes zoikt von and: m, rooft un sprift, d:aaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaa...
16 unt von zaynəa ful ə ha: bən vía alə gənomən gná: də mind gná: də
17 dan das gesets ist duoz mo: zəs gəge: bən, di gná: də unt va: ahayt ist duas yazum kristum gvovadn
[ə] - a reduced, very brief sound, almost disappears.
[ç] - a dull parallel to the sound [j], similar to a very soft Russian [x]
[h] - sound on the exhale
[a] - voiced [r] (the same in English), as very obscure, disappearing [a]
- long vowel
[ŋ] - nasal [n]
Ukrainian
1 Spokonviku the Bulo is the Word, and the Word in God is the Bulo, and God the Bulo is the Word.
2 Won in God boolean spokonvіku.
3 The mustache rebelled through Nyogo, and nowhere, it rebelled, did not rebel without Nyogo.
4 I live bulo in Him, and live bulo people.
5 But Svitlo at Temryava svіtit, and Temryava did not scorch yogo.
6 Buv one man, scho vid God of the message, yomu imen Ivan.
7 Win priyshov on the occasion, on the occasion of holy reverence about the Holy Ones, on the way of believing all through nyogo.
8 Win Tim Svitlom not buv, ale svidchiti mav vin about Svitlo.
9 By the truth, let’s be honest, Too, I have learned to come to the light.
10 Wonderful in the Bulo, and Holy through the Nova rebellion, Ale Holy is not the sign of Yoga.
11 Prior to his Wono, they had come to see Him.
12 But all, they took up Yogo, I gave God's power to the children of God, that is, let’s lie with Ymennya Yogo,
13 scho not with blood, ani of the covetousness of body, ani of covetousness of the husband, Ale God was born.
14 І The word became tylo, i was lost by us, outside the grace of that truth, we reaped the glory of Yogo, the glory of the Uniform God of the Father.
15 Ivan to talk about Nyogo, кли clicking, talking: Tse buv Toy, showing me about Noah: Toy, Hto come after me, having hid in front of me, especially after me.
16 But after all, they won all, and even grace to grace.
17 The law of Bo through Moses Mundane, and the grace that truth was manifested through 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 composition.
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 lont 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.
Sailing with a monogram
CHAPTER 1
1. Here is the genealogy of the Messiah Yeshua, son of David, son of Abraham:
Verse 1-16 The New Testament begins with Yeshua's genealogy to show that it meets the requirements of the Tanah. 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 Zrubel (Haggai 2: 22-23). We find all these names in Art. 1-16. Yeshua’s genealogy is reminiscent of the Tanah’s genealogy (Genesis 5.10; 1 Chronicles 1–9, etc.).
Verse 1. Yeshua Mashiach is usually translated as Jesus Christ, as if the name of this person is “Jesus,” and the last name is “Christ.” But this is not so. "Yeshua" is the name of Jesus in Hebrew and Aramaic, that is, in the languages \u200b\u200bthat he himself spoke. For thirty-odd years here on earth people called him Yeshua. The word Jesus is 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" is yi-sus in modern Greek, and possibly yi-sus in ancient Greek "Koyne", which began displace Aramaic as the “lingua franca" (common language) of the Middle East after the conquest of Alexander (331-323 BC). In turn, the word "Jesus" is an attempt by the ancient Greeks themselves to pronounce the word "Yeshua." Using the Hebrew name "Yeshua", the EHC encourages the reader to pay attention to the Jewish origin of the Messiah.
Messiah. In Greek, "Christ", which means the same thing as the Jewish "Messiah", namely "anointed" or "the one on whom the oil was poured." The meaning of this title is associated with the ceremony of the anointing of kings and priests with olive oil upon assuming office. Thus, the concept of “Messiah” carries the idea of \u200b\u200btransferring priestly and royal authority from God. 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 "Messiah." The EHC 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, accordingly, Mark 8:29, 14:61; Luke 9:20, 22:67). Others, reasoning in this way, use the "Mashiach" in places such as, for example, Acts. 2: 31.36.38. The choice of the word ("Christ", "Messiah" or "Messiah") depends on the goal pursued by the translator, and, ultimately, on his intuition or personal preference.
Typically, the Greek word "Christ" is translated as "Messiah" in the text of the EPZ; "Christ" is not used even once. The reason for this is as follows: the word "Messiah" has a certain meaning in the Jewish religion and culture, while "Christ" sounds alien and has a negative connotation due to the persecution that fell upon the Jews from those who called themselves followers of Christ. In addition, the use of the word “Messiah” in more than 380 places in the text of the EHC is a constant reminder that Yeshua is none other than the promised Messiah, whom the Jewish people long for. The Russian word "Christ" does not reflect the fact that Yeshua fulfilled the hopes of the Jews and Bible prophecies.
Verse 1. The Son. The word "ben" in Hebrew ("son", "son of such and such") is usually used in the Bible and in Judaism in three different cases:
Both in the Bible and in Judaism, a person is usually called the son of his father. For example, if Borya, the son of Misha Levin, is called in the synagogue to read the passage from the Torah, he will be declared not as Boris Levin, but as Baruch ben-Michael ("Baruch, son of Michael").
“Ben” may also mean not a direct son, but a more distant descendant, as, for example, in this verse. David and Abraham were the distant ancestors of Yeshua (also v. 8, where Yoram was not the father, but the great-great-grandfather of Uziyagu). Thirdly, the word "bin" can be used in a broader sense, as "having character traits", and this also applies in this case. Yeshua possesses the qualities that we find in Abraham and in King David.
Son of david. Abraham and David occupy a special place because they have a unique meaning in the genealogy 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 that state that the Messiah will be a descendant of David and will sit on the throne of David forever. The “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 descendants of a man who was chosen by God and became the father of the Jewish people (Genesis 12: 1-3).
2) Yeshua — the promised “seed of Abraham” (Genesis 13:15, explained in Galatians 3:16).
3) You can see a hint of the mysterious identification of the Messiah with the Jewish people (see room to 2:15), since every Jew is a son of Abraham (3: 9).
4) Yeshua is also identified with everyone who believes in him, whether he is a Jew or a Gentile (Rom. 4: 1,11,17-20; Gal. 3:29).
2. Abraham was the father of Isaac, Isaac was the father of Jacob, Jacob was the father of Yghuda and his brothers,
3. Yehuda was the father of Pepper and Zerah (Tamar was their mother), Pepper was the father of Hezron, Hezron was the father of Rama,
4. Ram was the father of Aminadab, Aminadab was the father of Nachshon, Nachshon was the father of Salmon
5. Salmon was the father of Boaz (Rahav was his mother), Boaz was the father of Oved (his mother was Ruth), Oved was the father of Yishai,
6. Yishai was the father of David king. David was the father of Shlomo (his mother was the wife of Uriah),
7. Shlomo was the father of Rehavam, Rehavam was the father of Abijah, Abijah was the father of Asa,
8. Asa was the father of Yoshoshat, Yoshoshat was the father of Joram, Yoram was the father of Uziyagu,
9. Uziyagu was the father of Yotam, Yotam was the father of Ahaz, Ahaz was the father of Hizkiyagu,
10. Hizkiyagu was Masha’s father, Masha was Amon’s father, Amon was Yoshiyagu’s father,
11. Yoshiyagu was the father of Yhanyahu and his brothers during their exile in Babylon.
12. After the Babylonian exile, Yhanyahu was the father of Shaltiel, Shaltiel was the father of Zrubel,
13. 3rubavel was the father of Abihuh, Abihuh 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 Jacob,
16. Jacob was the father of Joseph, the husband of Miriam from whom he was born, Yeshua, called the Messiah.
Verses 3,5,6,16 Tamar ... Rahav ... Ruth ... wife of Uriah (Bat Sheva) ... Miriam. Women, especially pagans by origin, were rarely included in genealogies. Here, the first four are pagans, to whom God was especially honored by including them in the list of ancestors of Yeshua, the Jewish Messiah, through whom pagans, women and slaves were saved along with Jews, men and free people (Gal. 3:28).
Verse 16. Yosef, husband of Miriam, from whom Yeshua was born ... Deviation in the language from the normal pattern " A was a father B"indicates that Yeshua was not conceived in the usual way. Other places claim 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 genealogy leads to a specific person named Yeshua, namely Yeshua, who was known as the Messiah. There is no hint 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 the Messiah Yeshua happened. When his mother Miriam was engaged to Yosef before they got married, she was found to be pregnant by the Ruaha-Gocodesh.
Verse 18. Engaged. In Hebrew / Aramaic, the engagement word is kidushin, which means sanctification, separation, i.e. isolation, separation of a particular woman for a particular man. According to Mishna, adultery during the engagement period is a more serious sin than adultery after marriage. The Mishnah defines four types of capital punishment in order to reduce the severity of crimes: stoning, burning, cutting off the head and strangulation (Sangedrin 7: 1). A person who entered into a relationship with an engaged girl would have to bear the same punishment as the one who had intimacy with his mother, namely: he was stoned (Sanghedrin 7: 4). A person who has entered into a relationship with another woman’s wife has been subjected to death by asphyxiation (Sanhedrin 7: 1). Today, partly in order to avoid the possibility of committing this grave sin, the official Jewish engagement (kiddushin or erusin) and marriage (nisuin) are combined in one ceremony.
Verse 18. Ruah HaKodesh, a Hebrew word meaning "Holy Spirit." This term is found in Tanach (Isaiah 63: 10-11) and means the same thing as "God's Spirit" (Ruach - Elohim), which first appears in Genesis 1: 2 - "was carried over the water." In this verse, as well as in Isaiah 48:16 and elsewhere, we find that the Holy Spirit is divine just like God. Under the terms of the New Testament, Yeshua sends the Holy Spirit to dwell in any person who believes in God through the Messiah. The Holy Spirit gives such a person power to serve, instruction in God's truth, gifts that contribute to a holy life, and the fruits of righteous behavior.
Verse 18. Miriam. In Russian, this Hebrew name is usually given to "Mariam" in Tanakh and "Mary" in the New Testament. Such an unreasonable, artificial distinction made by translators forms a gap between Yeshua's mother and her nationality. The first Miriam was the sister of Moshe Rabeinu (“Moses, our teacher”; Exodus 2: 4-8) and the prophet (Exodus 15:20). In a way, she acts as an example of the Jewish woman leader of today. And the name “Mary” awakens in the reader’s mind the unearthly image of “Madonna and Child”, which is complemented by halo, blessed smiles and many angels. This image has nothing to do with the ordinary, earthly Jewish woman from the Israeli village described in the New Testament, who performed her duties as wife and mother with love and faith.
Verse 18. It was discovered that Yeshua's mother was pregnant by Ruah HaKodesh. Sooner or later, everyone realized that she was pregnant. But not everyone discovered that this happened not in the usual way, but as a result of the supernatural intervention of the Holy Spirit. “Virgin birth” was a supernatural event (see part (1) of verse 23 and com.). God, who created the heavens and the earth, is quite capable of making the woman conceive in a way impossible in nature.
Matityahu introduces his readers to the supernatural conception of Yeshua in order to contrast this fact with the obvious and natural conclusion that Miriam sinned. The rabbis who lived in the first centuries A.D. developed the version that later became traditional that Yeshua was the illegitimate son of Miriam and a Roman soldier named Pander (in Toseft of the second century, an essay similar to the Mishnah, see Hullin 2:23; in the Babylonian Talmud, see Sanghedrin 43a, 67a) . This slander, invented, naturally, in order to refute the Gospel, was finalized later, in the VI century, in the anti-gospel work of Toledot Yeshu.
19. Her fiancé, Yosef, acted righteously, and therefore he intended to terminate the engagement quietly, not betraying her public shame.
20. But when he thought about this, the angel of Adonai appeared to him in a dream and said: "Yosef, son of David, do not be afraid to take Miriam as your wife in your house, for the fruit conceived in her is from the Ruaha-Gakodesh.
Verse 20. Adonai, literally: "gentlemen"; but grammar experts believe that this is "multiple greatness," so "Lord" will be a slightly less accurate translation in this case. Long before Yeshua, the proper name of God, consisting of four letters: Judah-Gay-Vaw-Gay, was replaced, in deference, when talking and reading aloud with the word "Adonai". The following spellings are possible in Russian: “YGVG,“ YAGwe, ”and“ Jehovah. ”The Talmud (Pesachim 50a) forbids pronouncing the Tetragrammaton (the four-letter name of God), which still remains the rule for most Jewish communities. Because of respect for this tradition (which, in my opinion, is not necessary, but there is no harm), the Yenakiisk Oil Works uses “Adonai” where “YGVG” is meant. (By the way, the name “Jehovah” is a recent invention. In the Russian translation, the four letters of Hebrew transliterated into I-G-B, and the last G is lost when adding vowels, which steel originally transferred vowel of the word "Adonai", used in Hebrew. e-on-a) The Greek word "Adonai" is "kyurios" which may refer to:
"lord" (as an appeal),
"lord" in the generally accepted sense, as in the phrase "lord of the feudal estate",
"Lord" in case of appeal to God, or
personal name of God "YYHV."
The ENZ uses Adonai only where it can be clearly defined what YGVG means; this word is not used if in doubt. However, so far the publications of the ENZ 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 steady 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 preserved to our time, there was an oral or written tradition in Hebrew or Aramaic, since the disclosure of the meaning of the name Yeshua makes sense only in Hebrew and Aramaic. In Greek (or Russian) it means nothing.
The Hebrew word for “He saves” is “Yoshiah,” the root of which (Jude Shin-Ain) is also the root of the name Yeshua (Jude Shin-Vav-Ain). Thus, the name of the Messiah explains what he has to do. From an etymological point of view, the name Yeshua is an abbreviation of the Hebrew name Yehoshua, which in turn means “YOGH saves.” It is also a masculine form of the word “yeshua,” which means “salvation.” The synodal translation of this verse reads: "... you will give birth to a Son, and you will name him: Jesus; for He will save His people from their sins. "But from the point of view of the Russian language, saving people cannot be the reason for calling anyone Jesus, as well as Vladimir or Anatoly. The Greek version also does not explain anything. Only Hebrew or Aramaic can truly explain the reason.
In modern Hebrew, Yeshua sounds like Yeshu (Jud-Shin-Vav, without the letter Ain), when used by unbelievers. This verse shows why the name Yeshu will not be true - 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 Safraj, orthodox Jews, the name "Yeshua" was pronounced by the Galileans of the first century as "Yeshu". We learn further from 26:73 that Jews from Galilee spoke a dialect different from the dialect 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 "Ye-shu-a," they said, "Ye-shu." Undoubtedly, some people began to write this name as it was pronounced.
However, the story does not end there. Instead of the name Yeshua, it has become commonplace in Jewish anti-Christian polemics to consciously and intentionally use the distorted "Yesu", as someone once came up with the idea that "Yesu" is an acronym consisting of the first letters of insult in Hebrew: " Yimah shmo uzihro"(" Let his name and his memory be erased "; the expression is taken from the book of Psalms 108: 13 and slightly changed). Thus," Yesu "became a kind of coded spell against Christian preaching. Moreover, since traditional Judaism was related to Yeshua as a false prophet, a blasphemer and an idol who was worshiped as God, and because the Torah says: “Do not mention the names of other gods” (Exodus 23:13), the name of the Messiah was intentionally changed. Nowadays, when many Israelites say “Yeshua ", they believe that such is his real name, and do not mean n otherwise, the EHC does not use the name “Yeshu” because of an incorrect etymology, and also because in Hebrew this name is used in the sense of “the god worshiped by the Gentiles.” Nevertheless, Joseph Vaktor (see comp. 10.37 ) decrypts the acronym "Yeshu" so as to praise Yeshua: " Yitgadal shmo dimmed!"(May his name and kingdom be exalted!")
22. All this happened to fulfill what Adonai said through the prophet:
Verse 22. That what was said by Adonai through the prophet be fulfilled. The New Testament claims that it is the fulfillment of the prophecies and promises made by God in the Tanakh. Exact correspondence to predictions made hundreds of years before their fulfillment, without a doubt, proves that God "knows the end from the beginning." Moreover, the fulfillment of the prophecies, no doubt, is evidence that Yeshua is the Messiah. The fulfillment of the prophecy is the main reasonable reason, based on historical facts, why Jews and other nations should accept Yeshua as the Messiah. Over the past two thousand years in Jewish history, there have been more than fifty candidates for the Messiah, beginning with Years (Feuds) and Judas Gaglili (Acts 5: 36-37), Shimon Bar-Koziba (died 135 CE), in which Rabi Akiva recognized the Messiah after changing his name to "Bar-Kokhba "(" son of a star "; see 2 Kif. 1:19 and the com. 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 presented in the Tanakh for the person of the Messiah; at the same time, Yeshua meets all the criteria relating to his first coming (the fulfilled prophecies are listed at 26:24). Matityahu, the author of one of the four Gospels, tries to point out 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). His goal is to show that Yeshua must be recognized as the Messiah because he fulfilled what Adonai said about the Messiah through the prophets of the Tanakh.
23. “A virgin will become pregnant and give birth to a son, and they will call him Imman“ el. ”(Yesayaga - Isaiah 7:14)
Verse 23. The virgin becomes pregnant and gives birth to a son. This verse is one of the main subjects of debate about the use of the Hebrew Bible in the New Testament. Below are three objections raised by traditional Jews and other skeptics against the fact that Matityahu quotes Isaiah 7:14 in this verse. Here are the answers of the Messianic Jews.
Objection No. 1: Virgin birth is not possible.
Answer: In liberal scientific circles, miracles are usually explained as “disguised” natural phenomena. You can continue in the same style and point out cases of parthenogenesis seen in the animal kingdom or modern experiments in the field of vegetative propagation (cloning). However, in nature there have been no cases of parthenogenesis in humans. Therefore, one should regard the virgin conception as a supernatural phenomenon. Usually, the rejection of the supernatural nature of the virgin conception follows from the denial of miracles in general. But the God of the Bible is “supernatural” in the literal sense, and, being the Creator, transcends nature and its natural laws. Consequently, he can suspend the operation of these laws if this is in accordance with his plans. The Bible, both in the Tanach and in the New Testament, again and again teaches 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 the desire to give humanity a sign of its supreme power, participation and care. Essentially, in Isaiah 7:14, the passage immediately before the passage 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 encourages a person to pay attention to it. The “God” of deism, who is depicted launching the universe, like a man starting a watch and letting them go on their own, is not the God of the Bible.
Objection # 2: Using the Hebrew Word " alma"Isaiah means" a young woman "; if he needed to say about her as a virgin, he would choose the word" btula".
Answer: The word " alma"used seven times in the Hebrew Bible, and in each case it either clearly means a virgin, or implies her, because in the Bible" alma"always refers to an unmarried woman with a good reputation. In Genesis 24:43 it is used to describe Rebekah, Isaac's future bride, who is already mentioned in Genesis as" btule". In Exodus 2: 8 it describes the eldest 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.) In other cases, this the word describes young girls playing tympans (Psalm 67:27), girls who are tempted (Proverbs 30:19) and girls of the royal court.In each case, the context refers to a young unmarried woman with a good reputation, that is, a virgin.
Moreover, Matityagu quotes the Septuagint here, the first translation of the Tanakh into Greek. More than two centuries before the birth of Yeshua, Jewish translators, the authors of the Septuagint, chose the Greek word " parthenos", to convey the meaning of the word" alma"." Parthenos "certainly means" virgin. "This happened long before the use of this quote became controversial in the New Testament. The most famous medieval Jewish Bible commentator, Rabbi Shlomo Yitzchaki (Rashi, 1040-1105), strongly opposed to the Christian theological interpretation of Tanach, however, wrote in Isaiah 7:14:
"Here, Alma will conceive and give birth to a son, and they will call him by their names: Immanuel. This means that our creator will be with us. And this will be a sign: the one who becomes pregnant will be a girl (naara), never in her life not having intimacy with a man. The power of the Holy Spirit will be on it. ”(This quote from RASHI turned out to be incorrectly translated, in the original instead of“ having no affinity with the man, ”RASHI said“ never prophesied ”, and David Stern apologized for the negligence of the translation )
In addition, in the commentary on the Song of Solomon 1: 3 Song, Rashi explains that " alamot"(plural of alma") means" btulot"(" virgins ").
Michael Rydelnik, a Jewish Jew, writes:
"Cyrus Gordon, a highly respected Jewish teacher who does not believe in virgin birth, believes that languages \u200b\u200bof common origin with Hebrew indicate that Isaiah 7:14 alma should 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 is named almoy in Genesis 24:43, but reading Genesis 24:16 (" The virgin whom the husband did not recognize"), we can conclude that she was a virgin. In the same way we learn from Luke. 1:34 that alma Miriam was a virgin; she asks an angel about how she can be pregnant, "if you had no intimacy with a man?" Possible reason Isaiah uses the word " alma"instead btula, is that in Biblical Hebrew (as opposed to modern) " btula"not always unconditionally means" virgin ", which follows from Joel 1: 8:" Sob like btula, girdling sackcloth, about the husband of his youth!"Deuteronomy 22:19, speaking of a woman after a wedding night, uses the word" btula".
Objection No. 3: The context of Isaiah 7: 10-17 shows that Isaiah prophesied a sign for King Ahaz: before the child alma, still not born and unborn, will become old enough to choose good and abandon 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 happen 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 verse 14 was not intended for King Ahaz, to whom the prophet refers to “you” in verses 11 and 16-17, but to the whole “house of David,” mentioned in art. 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 be able to reject the evil and choose the good, the events of verses 16: 6-17 will occur. This child was Isaiah’s son Shar-Yashuv (v. 3), who was under Isaiah at the moment when he prophesied and, probably, he pointed to him, and not to the son (Hebrew, Ben) of the 14th verse. This means that the prophecy of verse 14 is still a sign for the entire "house of David" from the time of Isaiah to the moment of its realization, that is, until the virgin birth of Yeshua. Sometimes people unfamiliar with the Christian theological tradition, especially the Roman Catholic tradition, confuse the terms virgin birth and immaculate conception. Yeshua's virgin birth, its conception by the power of the Spirit of God, before Miriam had ever had sexual intercourse, is accepted by all people who believe the Bible, both Messianic Jews and non-Jewish 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 Matityahu himself explains, it means: “God is with us,” is how Hebrew words are translated to Imman El at Isaiah 8:10. However, Yeshua was not known to people under 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 the prophecy comes in Rev. 21: 3, where in the new heavens and new earth, "God with them" dwells among his people. In Tanakh, names often describe their owners. Essentially, the Tanah uses several names related to the Messiah, including " Awl"(Heb. Conciliator, Genesis 49:10)," Branch "(Isaiah 11: 1)," Branch "(Jeremiah 23: 5, 33:15) and the longest:" Wonderful, Counselor, Mighty God, Father of Eternity, Prince of Peace (Shalom) "(Isaiah 9: 5-6 (6-7)). They all describe the Messiah, although he was known only under the name Yeshua.
24. Waking up, Yosef did as the angel Adonai told him - he took Miriam to his house as his wife,
25. but had no intimacy with her until she gave birth to a son, and he called 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 trusted” (Bava Batra 8: 6). Gemara adds that he needs to be believed "as required by the right of inheritance" (Bava Batra 134a). Thus, Yeshua, being a legally recognized son, has the right to inherit the throne of King David through Yosef, a descendant of David (v. 8). (This was noticed by Philip Goble, How to Point to Yeshua in Your Rabbi "s Bible (How to Point to Yeshua in the Bible of Your Rabbi), New York: Artists for Israel (Artists for Israel), 1986.)
Verse 25. Until she gave birth. Protestants generally agree that Miriam was a virgin when Yeshua was born, but believe that the "sisters" (plural, at least two) Yeshua and his four brothers (13: 55-56, Map .6: 3) were the children of Joseph and Miriam. The Roman Catholic Church teaches that Miriam remained a virgin all her life, and that the words “brothers” and “sisters” carry a broader meaning and mean 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 relations until she gave birth, and then had, 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, were considered laudable among the Gentiles, they were and remain an exception in Judaism and the creed of the New Testament, which both Yeshua and Shaul talk about (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: YOKHANAN-IOANNIS / Greek from here John / -YOKHAN / German / - IVAN / Vanya / in Ukrainian / - JOHN / English / - JANNI / Italian. / - WANO / cargo ./- JUAN / Spanish / -IVA / Chinese / - Jean / French / -JUCCA / Finnish /etc.
In this section, we will travel to the origins of the names of the Bible, and begin with the names
the apostles.
Yeshua scored 12 students who, as a result, became his apostles of good news / in Greek. απόστολος - "ambassador, envoy", An interesting analogue of this word in Hebrew מַלְאָךְ MALAH, which means ANGEL- "messenger", "messenger")
FOR THE FIRST TIME OF HIS DISCIPLES, HE STARTED TO NAME SO IN LUKE 6:13 \u003e\u003e\u003e
13.καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ καὶ ἐκλεξάμενος ἀπ ’αὐτῶν δώδεκα
ובהית הבקר אסף אליו את תלמידיו ויבחר מהם שנים עשר אשר גם קרא להם שליחים׃
13 But when the day came, he called on His disciples and chose twelve of them, whom he named the Apostles (or, respectively, Hebrew: ANGELS, his messengers):
In early Christian communities so-called wandering preachers.
They can be called messengers of God's will.
THEIR NAMES from Ev.ot Matthew 10: "And having called His twelve disciples, He gave them authority over unclean spirits to cast them out and heal all sickness and all weakness.
2 The names of the Twelve Apostles are these: ... Simon, called Peter, and Andrew, his brother, James of Zebedee, and John, his brother,
3 Philip and Bartholomew, Thomas and Matthew the publican, James Alfeyev and Levvey, nicknamed Thaddeus,
4 Simon the Canaanite and Judah Iscariot, he betrayed him.
5 Jesus sent these twelve, and commanded them, saying: Do not go on the way to the Gentiles, ...;
6 But go ... to the lost sheep of the house of Israel;
THEIR NAMES: from Ev. luke 6: "14 of Simon, whom he called Peter, and Andrew, his brother, James and John, Philip and Bartholomew,
15 Matthew and Thomas, James Alpheev and Simon, nicknamed Zealot,
16 Judas of Jacob and Judas of Iscariot, who later became a traitor. "
/ synod.translation /
First Apostle
/ nachalo /
Apostle Peter / Kef / Greek. Απόστολος Πέτρος
; in Aramaic Kef; in Hebrew his name was שמצין SHIMON / It was with that name that Shimon the fisherman used when the Savior of the world Yeshua came to him, it meant in Hebrew "GOD HEAR." Amen.
Heard and called him Kef / Peter, which means as we all know
"STONE, ROCK" . I tell you: you are Peter / STONE, ROCK, and on this stone I will create My Church, and the gates of hell will not prevail against it; and damtebe the keys of the kingdom of heaven: and whatever you bind on earth will be bound in heaven, and what you allow on earth will be permitted in heaven "(Matthew 16: 18-19)It is very rare that when the name is explained in the Bible, opponents of the importance of the etymology of names will say that it doesn’t matter what the NAME means. Defenders will say “extremely important”, since the name spoke for itself at that time and could tell a lot to the interlocutor.
He was married and worked as a fisherman with his brother Andrei. Meeting Shimon and Andrey, YESHUA said: “Follow Me, and I will make you fishers of men” (Matthew 4:19).
By nature, Peter was very lively and quick-tempered: it was he who wished to walk on the water to come to Jesus, and it was he who cut off the ear of the slave of the high priest in the Garden of Gethsemane. On the night after the arrest of Jesus, Peter, as predicted by the teacher, showed weakness and, fearing to bring persecution upon himself, renounced 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 transformation of Yeshua / Jesus was completed.
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 - raised the dead, healed the sick and the weak, headed the collegium of the twelve apostles. He served as bishop of Rome for 25 years - from 43 to 67–68.
During the persecution of the emperor Nero against Christians, the apostle Peter was crucified on an inverted cross in 64 (according to another version, in 67-68) upside down at his request, because he considered himself unworthy to die the death of his Lord.
Peter is the author of two Synodal Epistles included in the New Testament.
Second apostle
Andrei / name of Greek origin Ἀνδρέαν, maybe his name was Hebrew אדיר ADIR, the name is quite rare, but it looks like “Andrey” in sound and in meaning /
Greek name Andrew with meaning "man", "courageous". Of the Jewish names, the closest in meaning - Gabriel (same as Gabriel or Gabriel) from the roots - "man" and "Gd". However, the first option is 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).
Andrei 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 us very scarce information about the Apostle Andrew, but his biography speaks for itself. In the Gospel of John it is said that during the miracle of the multiplication of loaves, Andrew pointed to a boy who had “Five barley loaves 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, St. Andrew was one of the four disciples of Yeshua / Jesus, with 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, ADIR // Andrei witnessed the Resurrection and Ascension of Christ. On the day of Pentecost (that is, fifty days after the Resurrection of Jesus) in Jerusalem there was a miracle of the descent of the Holy Spirit in the form of tongues of fire on the apostles. Thus, inspired by the Spirit of God, the apostles received the gift to heal, prophesy, and the ability to speak different languages \u200b\u200babout the great works of the Lord. Twelve disciples of Jesus divided the countries where they were to carry the gospel preaching, turning the Gentiles to Christ. The vast lands of Bithynia and Propontis with the cities of Chalkidon and Byzantium, also the lands of Thrace and Macedonia, extending to the Black Sea and the Danube, the helm, the lands of Scythia and Thessaly, Hellas and Achaia, the cities of Amin, Trapezund, Irakli and Irakli, fell by lot. St. Andrew went through these cities and countries, carrying the Gospel sermon to the Gentiles. The first field of his apostolic ministry was the Black Sea coast, which at that time was called the "Euxin Pontus" ("Hospitable Sea"), the southern coast of Turkey.
Eusebius of Caesarea in the first half of the 4th century, referring to the composition of Origen that did not reach us, speaks of Andrew’s ministry in Scythia
Between Iveria and Scythia, Andrei visited, it is alleged, Bospor, Theodosius and Chersonese.
Historians believe that he, like his Masters Yeshua and brother Peter, was crucified by pagans.
Third apostle
Jacob Zebedeev / Greek .Ἰάκωβος ὁ τοῦ Ζεβεδαίου
read as Jacobos tov / son of Zebedee; in Hebrew: יעקב בן זבדי is read and pronounced - Yaakov ben / son of Zabdey /
This name comes from the patriarch Yaakov bin Yitzhak, the grandson of Abraham, is interpreted as a derivative of the word ake “heel, foot”, as Yaakov came out of the womb of his mother, clutching the heel of his older brother, Eisav (Gen. 25:26). Because of the synodal Many people think that Zavedeev is the last name of the apostle, however, as we see from Greek and Hebrew, this is by no means the case.
Interestingly, in addition to the proper name, the Hebrew יעקוב in Hebrew Yaakov is verb in the future form of a third person masculine and translated "(he) will follow, will follow."
The apostle was born in Gallile; he was the elder brother of the apostle John. The vocation scene of the brothers is described in the Gospel of Matthew (4:21) and Mark (1:19).The hot character of the brothers was fully manifested when they wanted to bring down fire from heaven to the Samaritan village (Luke 9:44); and also in a request to let them sit in the kingdom of heaven on the right and left side of their Master (Mark 10: 35-37).
James is mentioned in the lists of apostles in the Gospel of Matthew (10: 2), from Mark (3:17), from Luke (6: 4), in the Acts of the Apostles (1:13).
James, along with his brother and apostle Peter, was the closest disciple of the Lord. Together with Peter and John, he witnessed the resurrection of the daughter of Jairus (Mark 5:37; Luke 9: 51). Yeshua only made them witnesses of his Transfiguration (Matthew 17: 1; Mark 9: 2 and Luke 9: 28) and Gethsemane battle (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 message, King Herod Agrippa I “ killed Jacob brother John with a sword (Greek. μαχαίρᾳ). " Judging by the further text, this happened in the year 44. The Apostle James is the only apostle whose death is described on the pages of the New Testament.
Fourth apostle
John / Greek in the Septuagint αωαν наν, in Hebrew יוֹחָנָן Johanan - / John (Johanan) is a classic Jewish name. It is based on the root "khan" ("hen"), meaning “Good, joy”, but it itself translates as “GOD'S GRACE”.From this name the name Ivan came, it entered all European languages \u200b\u200bin the form of John, Jean, Juan, Johann, etc. The second translation: "GOD COMPENTED"
Author of the Gospel of John, Book of Revelation
and the three epistles included in the New Testament.
The birthplace of John the Theologian was Bethsaida.
IN Mark 3:17: "James of Zebedee and John, the brother of Jacob, having named them the names of Voanerges, that is, the" sons of thunder "Name Voanerges / βοανηργές read as BOANERGES (son of thunders), besides this, indicated some features of the character of St. Apostle. Being pure, kind, gentle and trusting, he was at the same time full of strong jealousy for the glory of God. He loved the Lord with all the strength of his innocent heart. That is why the Lord loved John more than all his other disciples. A year after his calling, John was chosen by the Lord from among His many disciples among the 12 Apostles.
In the year 50 according to R.H., i.e. two years after the righteous death of mother Yeshua Miriam, Saint John was still in Jerusalem, as it is known that he was present at the apostolic council in Jerusalem that was taking place in this year. Only after 58 according to R.Kh. St. John chose a place for the evangelization of the country of Asia Minor, where St. Apostle Paul.
He directed all the energy of his spirit to eradicate paganism here and establish the holy faith. The subject of his special concerns were seven churches of Asia Minor - in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea. Mostly he lived in Ephesus.
Under the emperor Domitian (81-96), the apostle John was called 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 Sobornye (i.e., the epistle of the epistle). The main idea in his letters is that Christians must learn to love: “We will love one another, because love is from God, and everyone who loves is born of God and knows God; he who 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 in this world like Him. There is no fear in love, but perfect love casts out fear, because fear has torment. Fearing is not perfect in love We will love Him because He first loved us Whoever says, “I love God,” but hates his brother, he is a liar, for he who does not love his brother whom he sees, how he can love God whom he does not see? And we have from Him is such a commandment that the one who loves God loves his brother "(1 John 4: 17-21).
About the follow-up activities of the Apostle John, the tradition has preserved some remarkable information showing how his heart was filled with love. When visiting one of the Asia Minor churches, John, among those who listened 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, corrupted and became the head of a band of robbers. John, learning about this from the bishop, went to the mountains, where the robbers raged, was captured by them and brought to the head.
At the sight of the Apostle, the young man was extremely embarrassed and rushed to flee from him. John rushed after him, touching words of love encouraged him, he himself brought him to church, shared with him the work of repentance and did not calm down before he completely reconciled him with the Church. In the last years of his life, the Apostle spoke only one instruction: "Children, love one another." The students asked him: "Why are you repeating the same thing?"The apostle answered:" This is the most necessary commandment. If you fulfill it, then fulfill all the law of Christ."
This love turned into fiery jealousy when the Apostle met false teachers who corrupted the believers and deprived them of eternal salvation. In one public building, he met the false teacher Kerinf, who rejected the deity of the Lord Jesus Christ. " Let's get out of here soon- said the Apostle to his disciple, - I’m afraid this building would not fall upon us."
St. 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 grave of the apostle was unearthed, it turned out to be empty. This event seemed to confirm the belief of some Christians that the apostle John would not die, but would live before the Second Coming of Christ and denounces the Antichrist, but 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, Od answered: "If I want him to abide while I come (the second time), what do you care, you follow Me." The Apostle John remarks in his Gospel on this subject: "And the word flashed 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 the researcher from 12 apostolic names. The question arises: how the family of Jewish fishermen could give their son the name Philip, which means Greek. "horse lover"?the closest Jewish name PINHAS is given such a name by people in Israel today who want to change their Greek. the name Philip in Hebrew ...and it means "brave warrior", I think that the Savior still needs brave warriors.
Mentioned in the lists of apostles in the gospel matthew (10: 3), Mark (3:18), Luke (6:14), and the Acts of the Apostles (1:13).
The Gospel of John reports that Philip was a native of Bethsaida // in Hebrew בָּ֫יִתצַיָּדִים Beit Tsayad / This name translates from Hebrew: "House of fishing"Philip brought to YESHUA / Jesus Nathanael (Bartholomew) (1, 43-46). On the pages of the Gospel of John Philip / PINCHAS appears three more times: he talks with Jesus about bread for many people (6, 5-7); leads to Jesus of the Greeks (Hellenized Jews) (12, 20-22); asks Jesus at the Last Supper to show the Father (14, 8-9).
This name in the Tanakh / Old Testament was Pinchas - the son of Elazar, grandson of Aaron.
Eusebius of Caesarea cites Clement of Alexandria reporting that Philip / PINCH was married and had daughters.
Philip preached the gospel in Scythia and Phrygia. For preaching, he was executed (crucified head down) in 87 (during the reign of the Roman emperor Domitian) in the city of Hierapolis of Phrygia, in Asia Minor.
Sixth Apostle
Bartholomew (in Greek: Βαρθολομαίος, in Aramaic and Hebrew (תולמי -בר) bar / SON TOLMAYA.Name Bartholomew, as you see, consists of two words, question # 1: what does the Aramaic name of his father TOLMAY mean?
Name means "cultivating the land with a plow, hoe", usually given to people associated with land-peasants.
However, we see that the apostle also had a middle name, which was very often practiced in the east.
There is almost unanimous opinion of biblical scholars that Nathanael mentioned in the Gospel of John (1: 45-50) is the same person with Bartholomew. # 2.
What does it mean?
Nathanael / Greek Ναθαναὴλ, in Hebrew נתנאל NETANEL
Nathan means "gave", "el" - God. The name Netanel can be translated as "God gave."
Therefore, the Apostle Bartholomew - "God gave." one of the first students of YESHUA, called the fourth after Andrei, Peter and Philip. In our list, he is the sixth apostle according to Ev.ot 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 in the lists of the apostles next. It’s impossible not to bring this famous passage from Scripture,
where our hero is practically one of the first in the Gospels, he understood WHO before him:
"Philip finds Nathanael and tells him: we found the One whom Moses in law and the prophets, Jesus the son of Joseph of Nazareth, wrote about.
46 But Nathanael said to him: Can there be anything good from Nazareth? Philip tells him: go and see.
47 Jesus, seeing Nathanael coming to him, says of him: Behold, an Israelite indeed, in whom there is no deceit.
48 Nathanael said unto him, Why do you know me? Jesus answered 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 him: you believe, because I told you: I saw you under a fig tree; see more of this. "
There is historical evidence that the apostle Bartholomew / Nathanael was executed in the city of Great Armenia, Alban (Albanopol, Urbanopol), which the Orthodox tradition identifies with Baku, in which, during excavations at the Maiden’s Tower, the remains of an ancient temple identified with a basilica erected over the site of death Apostle. According to another version, Albana means the Pontic city of Nikopol.
The Apostle was crucified upside down, but he continued his sermon, then he was removed from the cross, skinned, and then beheaded. A terrible martyrdom for the sake of God and you and me.
Seventh Apostle
Thomas is most likely of Slavic descent, from the Greek Θωμᾶς Thomas, hence the German / English-Thomas, in the Aramaic apostle was called תומאס TEOM / The name means: "twin."
One of the moments in the gospel story associated with Thomas is the so-called "assurance of Thomas." Thomas did not believe in the tales of the resurrection of Yeshua until he saw with his own eyes the wounds from the nails and the ribs pierced by a spear. Expression " doubting Thomas" (or " incorrect») Has become a household name for an incredulous listener.
After meeting with the resurrected Teacher and the Holy Spirit who later came upon him, he became a brave spiritual warrior of Yeshua, there is evidence that he came to India, preaching the Gospel.
Here is a short story:
Preaching in the city of Meliapor (Malipur), located on the eastern coast of the Hindustan Peninsula, the Apostle Thomas was accused of a pagan priest who killed his son, the death of a young man. The crowd seized St. Thomas as a murderer, and demanded punishment. The apostle Thomas asked for permission to speak with the murdered man. Through the prayer of the apostle, the young man came to life and testified that his father committed the murder. After preaching the Gospel, Thomas was martyred in the Indian city of Melipur - he was pierced with five stakes.
The eighth apostle.
Matthew / Levi (Greek .ατθαίος, in Hebrew and Aramaic מתי / מתתיהו, MATEU or MATITIAhU). The second name I personally like more MATITIAhU literally means "gift of YAHVE"
Mentioned in the lists of 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 gospel is called Levi Alfeev, i.e. Levi ben / son of Alpheus // Aleph. Question: WHY?
ANSWER: The name Levi, of course, comes from "Levite" - the priest of Adonai and means "escort."
Interestingly, he was one of the three sons of Alpheus, who all three followed the Savior, I recall the names of the other two: James Alfeyev and Levway, 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 in the service of Mashiach.
The only reliable fact reported by the Gospels is that Levi Matthew was a tax collector, that is, a collector of duties. In the text of the Gospel of Matthew / MATITIAhU, the apostle is called " Matthew the Publican”, Which possibly indicates the author’s humility, as the publicans were deeply despised by the Jews. The Gospel of Mark (2:14) and the Gospel of Luke report on the calling of Levi Matthew: "After this [YESHUA] went out and saw a tax collector, in the name of Levi, sitting at the collection of duties, and said to him: Follow Me. And he left everything, stood up and followed Him.".
This behavior of the collector is beyond praise; it’s not easy for a person to follow up on the first call, but it’s very difficult for a tax official because his heart is weighed down by a mammon, but the future apostle showed that
nothing is impossible for a person, if he loves God, really glory to the Creator for the wonderful heart of Matitiyah, he did not disgrace his wonderful name “gift of YAHWH” and even made a gift for us by writing his Gospel. ( my note A.P .: in this is the hand of the Lord, as the book of the New Testament begins to levitate, i.e. the election of the people, and in particular the tribe by law, is not casual in God's plan)
Almost nothing is known about his future life. According to some sources, he preached in Ethiopia, where he was tortured for about 60 years; according to others, he was executed for preaching consecration to the One God Yeshua - YHWH in the Asia Minor city of Hierapolis.
The ninth apostle.
Jacob Alfeev / (Greek Ιάκωβος ο Μικρός
, lat. Iacobus Minor - Jacob the Younger, in Hebrew - יעקב בן חלפי Jacob bin Aleph In the list of apostles (Matthew 10: 3; Mark 3:18; Luke 6:15)However, other information about him is not reported.
This name has two meanings of "followed" or " following someone"and the second" heel, trace, knee". The name of his father Alfey / Aleph will designate the first, from the first letter in the Hebrew alphabet א- Alef
There is evidence that Jacob, like his brother Matthew, was a tax collector (tax collector), preached in Judea, and then, together with the apostle Andrew, went to Edessa. After he conducted a sermon on his own in Gaza and Elevferopol (South Palestine). He suffered a martyrdom (was crucified on the cross) on the road to Egypt in the city of Ostracin.
Jacob Alfeyev should be distinguished from the apostle Jacob Zebedee or Jacob the Elder, as well as from James, the “brother of the Lord”, an apostle of 70, the first bishop of Jerusalem, called James the Younger. The confusion among some authors in the past was facilitated by the fact that Jacob Alpheev is also sometimes called the Jacob the Younger.
Tenth Apostle.
Before starting the analysis of the name of this apostle, it is necessary to say that opponents of the accuracy of the Gospels find fault with this NAME most of all, trying to prove that there are inaccuracies in the Gospels, saying that there are no discrepancies in the names of the apostles.
to study the Scriptures, and you, dear critics, have no such desire.
The Apostle Jude Jacob in from Heb. 6:16
"Judas of Jacob and Judas of Iscariot, who later became a traitor."
and "Leway, nicknamed Thaddeus"from Ev. Matthew 10: 3- -One and the same person.
The fact is that in Israel at the same time as in our people it could have just three, and sometimes four names, for example, the author of these lines has the same number of names, one Jewish is Hillel, the other is English Glen, because of my American friends I’m not able to pronounce the first name, but the third Greek Gennady, whose name
My classmates know, but around me right now, including my mother and wife, they’re called my first name.
To give a new name is spiritual, in those days it was very simple, the best example with Shimon / Simon-Kefoy-Peter.
SO,
first name of the apostle
Judah, / in Hebrew יהודה, Yehuda / The name came from the name of the fourth son of Jacob from Leah, who received a right from the father the birthright (instead of his elder brother); eponym of the tribe of Jews / The name Yehuda is interpreted as “praise to the Lord” (Genesis 29, 35). In the story of Joseph, Yehuda appears to be the most merciful of his brothers: he persuades others not to kill Joseph, but to sell him to the Ishmaelites (Gen. 37, 27). On his second trip to Egypt, he persuades his father to let Benjamin and his brothers go with him (Gen. 43, 3-5, 8-10); in Egypt, he is then called to become a slave instead of Benjamin (Genesis 44, 14-34), i.e. for the sake of my brother I’m ready to sacrifice myself.
middle name of the apostle:
Levway -לוי Levy means the escort, escorted. / In the old calendar. sticking option, /
This name was the third son of Leah, she said: 34. "She also gave birth to a son, and said: now my husband will stick to me / my old husband / son, for I have given birth to three sons. Therefore this name is given to him: Levi. More accurate translation:" This time my husband will be with me (ie, “He will accompany me”), because I bore him three sons, “Gen. gl.29.
3). Thaddeus - תדא Taddai, - "his boyfriend" was usually called his close friends, younger brothers, bodyguards. Perhaps he was a pretty strong 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 / Greek apostle /
Messiah / Christ in Judea, Galilee, Samaria and Edom, and then - in the countries of Arabia, Syria and Mesopotamia, and finally came to the city of Edessa. There is news that the holy apostle Judas went to preach in Persia and from there wrote his epistle in the Greek language, in the short words of which many deep truths are concluded. He fully justified his name PRAISING the LORD that you could not say about his friend Yehud from Kariot / Jude Iskariot,
better known for his betrayal of the Savior.
Eleventh apostle
Simon Kananit / in St. Matthew / and the same apostle only Simon, nicknamed Zealot / in the Gospel of Luke / (Greek Σίμων ο Κανανίτης
hebrew his name was שמצין SHIMON // This is the name that another Shimon-fisherman had, / Kefa-aram. Petros-Greek /
The name in Hebrew means "GOD HEAR."
I think that everyone reading the gospel has questions:
Why in the two Gospels of the Apostle Simon / Shimon Cananit and Zealot are called differently, in the synodal translation you might think that in the first version Cananit is a surname, is that so?
Secondly, it is written that Zealot is a nickname, is that so?
Let's figure it out together!
1) The word " Cananite
"is given in Scripture as a designation of the area where this person came from, namely from Cana of Galilee, the place where the first miracle of the Savior occurred.
Purpose: I venture to speculate so as not to confuse him with another apostle of the same name, Simon Peter, whom at first everyone called Simon / Shimon. It is interesting that three towns have such a name, or if you want villages in Galliley, a little north of Nazareth.
2) Most scientists agree that the nickname Zilot
, occurs to his belonging to the militant Jewish party / group of Zealots, the Greek name of these guys, but in Hebrew / see below / Kanaim, i.e.Gelot \u003d Kanaim. Canaim is the more reliable origin of the name of the apostle
and " discrepancies
"in the gospels of HET.
Zeloty (from the Greek. Ζηλωτής, letters. " adherent", Heb. קנאים, Canaim) - the socio-political and religious-eschatological current in Judea, which arose during the Maccabees in the 2nd half of the 1st century BC. e. finally formed in the middle of the 1st century AD, the main goal of the Zealots was the abolition of Hellenistic influence and the overthrow of Roman rule to achieve which any means were considered suitable. By the middle of the 1st century AD e. Zealots took shape in a political party to fight the king of Judea - Herod the Great. From the facade of the Temple of Jerusalem, rebuilt by Herod, they shot down a golden eagle, as it encourages idolatry and alludes to Roman rule.
The demands of one of the most bloodthirsty emperors of Rome Caligula to put 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, replenishment 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 rebellion that led to the Judean War of 66-73. The troops of Cestius Gall from Syria, who arrived in time to help the Romans, were defeated by rebels.
The Zealots, being irreconcilable opponents of the Romans, decided to fight to the end, justifying this in the same way that only the Messiah, a descendant of David, can rule Israel.
Simon, being a zealot, verily, most of all, expected Yeshua to announce that he was the long-awaited Messiah / Messiah / Christ.
The most courageous warriors stood out in a separate wing and received the nickname from the Romans - sykaria (“killers”). Their radical warfare led to a war with the Romans. So, one of the Sykaria Menachem, the son of Judah, having captured the fortress of Masadu, interrupted the Roman garrison.
The most famous Zealots are Simon (Shimon) Bar-Giora and Yochanan from Giskhala. Sometimes the Zealots are considered as founded by Judah the Galilean and Zadok the Pharisee " fourth sect"Along with the Pharisees, Sadducees and essenesabout which the participant of the Judean Wars Joseph Flavius \u200b\u200bmentioned.
Remember how the apostle Simon / Peter, a former fisherman, drew his sword and hit one of Yeshua's grabbers and touched his ear with his blow, you do not have a question, where did he get the sword?
Answer: perhaps his friend Shimon has greenery, which like all greenies has never parted with a sword. By the way, if he had used the sword, I think there was not only a problem with the ear.
Twelfth apostle
Judah Iscariot (Heb. י הודה איש קריות, Yeһuda Ish Krayot), the son of Simon, who betrayed Yeshua ha Mashiach, the Savior of the world.
The name means Judah (Yehuda) - "praise of the Lord"(Genesis 29: 35), " praise or glorified»
And unfortunately, the apostle is obliged to a lot, as we all know, he did not justify the meaning of his name and, most importantly, his apostolic vocation - anointing, went on about Satan and betrayed his Master Yeshua.
Iscariot (Heb. אִישׁ־קְרִיּוֹת, Ish Kraiotwhere hebrew. אִישׁ - man, husband; Heb. קְרִיּוֹת - cities, settlements).
1. " man from Criot”, At the place of his birth in the city of Cariote (Cariofe) - possibly identical to the city of Kiryat in Judea.
2. According to another theory, since the word "krayot" has the meaning of 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" Kraiot "
3. Sometimes the meaning of the word is deduced from the Aramaic ish kariya "false", or from the root of the Greek. σκαρ equal to Hebrew Aram. "Paint" (Iskariot - "dyer").
4. Or Iskariot is a distorted Greek. Greek σικάριος (sikários) ( “Sycarius”; “armed with a dagger”, “killer”), as the Zealots were sometimes called - participants in the liberation struggle against Roman rule in Israel.
According to this - the fourth version, the nickname "Iskariot" among the apostles, Judas received to distinguish himself from another student of Yeshua, Judas Iakovlev, nicknamed Thaddeus.
By the way, in the analysis of this name, I forgot to write that Judah was the son of Joseph and the brother of Jacob, the named father and brother Yeshua. Referring to the geographical location of the city of Keriof (Krayot), most researchers agree that Iskariot was the only representative of the tribe of Judah among the apostles. (Yeshua / Jesus - also from the tribe of Judah)
The canonical motives of Judas’s betrayal are: the love of money and the participation of Satan.
1. Matthew considers the motive of betrayal silver love: " Then one of the twelve, called Judas Iscariot, went to the high priests and said: what shall 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 single and dominant role of money-loving: “And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them. They, having heard, were delighted, 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 went into Judah” (Luke 22: 3), “... and he went and spoke with the chief priests and superiors how to deliver him to them. They were delighted 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 it” (John 13:27).
THE FINAL
Dear friends, please, if you read this material
Make copies for your friends and yourself, as well as for Bible studies.
I will be glad to questions on the topic, my tel / 1-847-650-9766, Hillel Tagansky.
YES BLESS YOU THE ONE ALMIGHTY GOD IN HIS HOLY Joshua.
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