Many who cherish the Scriptures and wish to deepen their understanding of the Word often find themselves frustrated. The overwhelming number of Bible translations available today and conflicting doctrinal positions taken by various denominations add to the frustration. As a result, much of what God wants to communicate to His children is often lost in translation.
Bible translation efforts have been going on for over 2,500 years. The herculean task of making the Bible available in many languages naturally complicates things. Textual criticism, or the art of restoring ancient writings to their original form is just one of the challenges that translators faced during this time.
Writing for Encyclopedia Britannica, Edward John Kenney1 explains how this process can get rather complicated:
Textual criticism, properly speaking, is an ancillary academic discipline designed to lay the foundations for the so-called higher criticism, which deals with questions of authenticity and attribution, of interpretation, and of literary and historical evaluation … The methods of textual criticism, insofar as they are not codified common sense, are the methods of historical inquiry. Texts have been transmitted in an almost limitless variety of ways, and the criteria employed by the textual critic—technical, philological, literary, or aesthetic—are valid only if applied in awareness of the particular set of historical circumstances governing each case.
As mentioned in Part 1 of this article, other challenges faced by translators and readers alike include language nuances, word choice, contextual considerations, cultural differences, theological bias, and transliteration issues.
Transliteration Issues
When words are transliterated, or converted letter-by-letter from one script to another, the original meaning may not be conveyed at all, especially with names or specific terms. As they navigate these challenges, translators attempt to create versions that are both accurate and accessible to their audiences. Here is a list of the many challenges they face:
Phonetic Differences: Different languages have unique sounds that may not have direct equivalents in others. Translators must decide how to represent these sounds accurately, which can lead to variations in spelling and pronunciation.
Cultural Context: Certain words or names may carry specific cultural meanings that are difficult to convey in another language. Translators must consider the cultural significance and find ways to express it appropriately.
Consistency: Maintaining consistency in transliteration across various texts and contexts can be challenging, especially when dealing with proper names or terms that appear in different parts of the Bible.
Historical Variations: The historical context of the original language can affect transliteration. Some names may have been transliterated in various ways over time, leading to confusion about which version to use.
Audience Understanding: Translators must consider the familiarity of their audience with certain terms. A transliteration that works well in one cultural context may not be understood in another.
Theological Implications: Certain transliterations may carry theological weight or implications that can influence interpretation. Translators need to be mindful of how their choices may affect the understanding of key concepts.
Technical Limitations: Some languages may lack the necessary characters or symbols to accurately represent certain sounds, requiring creative solutions that may not fully capture the original pronunciation.
Hebrew and English differ significantly in how they convey meaning, particularly in terms of precision and nuance. Here are some key points highlighting these differences that add to the list of challenges:
Root System
Hebrew is built on a root system, where most words derive from three-consonant roots. This structure allows for a rich interconnection between words and concepts. For example, the root “k-t-v” (or “katav”) relates to writing, but words derived from it can mean to write, letter, or scripture — each having its particular nuance. English on the other hand, often relies on prefixes and suffixes, which can dilute the direct connection between words.
Contextual Meaning
Hebrew words often have multiple meanings that depend heavily on context. A single Hebrew word can convey various shades of meaning that may require several English words to express fully. For example, the Hebrew word shalom can mean peace, completeness, or welfare, depending on how it is used.
Verb Forms
Hebrew verbs convey tense and aspect differently than English. The Hebrew verb system includes aspects that indicate the nature of the action (completed, ongoing, habitual), which can be more precise than past, present, and future tenses in English.
Gender and Number
Hebrew nouns and adjectives are gendered and can vary in form based on number (singular or plural), which can provide additional layers of meaning. English nouns are generally gender-neutral, and while it has plural forms, it lacks the same level of grammatical gender distinction.
In Hebrew, the word “Elohim” (אֱלֹהִים) is a fascinating example of how nouns can be gendered and vary in form. “Elohim” is a plural masculine noun that can mean God, gods, judges, or angels.
According to the Theological Wordbook of the Old Testament:
This word,3 which is generally viewed as the plural of eloah, is found far more frequently in Scripture than either ‘el or eloah for the true God. This is seen in the fact that the noun elohim is consistently used with singular verb forms and with adjectives and pronouns in the singular.
Cultural Nuances
Many Hebrew words carry cultural or theological significance that may not have direct equivalents in English. For instance, the word “mitzvah” refers not just to a commandment but carries connotations of duty and ethical behavior that might require a more elaborate explanation in English.
Idiomatic Expressions
Hebrew has idiomatic phrases that may not translate well into English. Understanding this requires not just a translation of words but an understanding of cultural context and connotation.
Overall, while English is a versatile language, it often lacks the precision and depth found in Hebrew, especially when it comes to conveying complex ideas or emotions. This is why many translators and scholars emphasize the importance of understanding the original Hebrew text when interpreting biblical passages.
Hebrew Names Matter
As was mentioned earlier, some words or names may hold deeper cultural meanings that get obscured or lost when transliterated. Glaring examples of this can be seen in the transliterated name given to Adam’s spouse and the use of substitutions of LORD for YHWH’s name.
All About Eve
The name Eve comes from the Hebrew word Chavah, which is derived from the root chayah (חיה), meaning “to live” or “to give life.” In the Book of Genesis, she is named by Adam, who declares, “She shall be called Woman, because she was taken out of Man” (Genesis 2:23), and later, she is referred to as “Eve” in Genesis 3:20, where it says, “Adam named his wife Eve because she would become the mother of all the living.” But the the first man Adam really name her Eve?
The transliteration of “Chavah” to “Eve” in modern Bible translations reflects the tradition of using the Anglicized version of names for easier reading and understanding. This practice is common in many translations. The intention was to make the text more accessible to English-speaking audiences. While “Eve” is not a Hebrew name in the original sense, unfortunately it has become the accepted English equivalent in biblical contexts. So much is lost in transliteration.
Keep this in mind as you search the Scriptures:
In ancient Hebrew culture, names played a crucial role in shaping a person’s identity and defining the purpose of objects. The names assigned often carried prophetic significance. In Genesis (Bereishit), we see that YHWH brought the world into existence through His spoken words.4 These divine declarations not only initiated creation but also established its intended purpose. Therefore, things are truly defined by their names; their essence is tied to what they are called.
The names of YHWH (יהוה) and His Son Yeshua (ישוע)
Yeshua often criticized the religious leaders of his time for prioritizing human traditions over the commandments of Yah. His teachings emphasized the need for genuine faith and adherence to his Father’s commandments rather than mere ritualistic observance. In this light, traditions should not overshadow the core principles and teachings found in Scripture.The Word is clear, we are not to bring the name of YHWH ( יהוה) to nothing.
You do not bring (or lift up, or take)5 the Name of YHWH your Elohim to naught, for YHWH does not leave the one unpunished who brings His Name to naught.
Exodus 20:7 The Scriptures 2009
Yet, time and time again, most translations substitute LORD for YHWH’s name and Lord for Yeshua. The distinction between LORD and Lord in Scripture primarily relates to how the names of Elohim are represented in English translations of the Bible, reflecting different Hebrew terms.
1. LORD (all capital letters) represents the Tetragrammaton, YHWH (יהוה), which is the personal name of El Most High in the Hebrew Bible. It is the specific covenant name of YHWH, and is often associated with His promises and covenant with His people.
2. Lord (capital ‘L’ and lowercase ‘ord’): This typically translates the Hebrew word “אדון” (Adon), which means “lord” or “master.” It can refer to human lords or masters as well as to God in a more general sense. In the New Testament, “Lord” is often used to refer to Yeshua, acknowledging His authority.
3. the Lord: This phrase can refer to either YHWH or to Yeshua, depending on the context. In the Old Testament, it usually refers to YHWH when “LORD” is used, while in the New Testament, it typically refers to Yeshua as “the Lord.”
Understanding these distinctions helps us grasp the theological implications and the relational aspects of how translators have subverted the names of YHWH and His Son in modern translations.
Alert! The term "LORD" can also refer to Baal in certain contexts, particularly in the Hebrew Bible. The word "Baal" (בעל) means "lord" or "master" in Hebrew and was used as a title for various Canaanite deities, including the storm god Baal, who was worshiped by some ancient peoples in the region.
Then there is the issue of the transliteration of specific names: Jesus instead of Yeshua. How did this happen?
The name “Jesus” is derived from the Hebrew name “Yeshua” (ישוע), which itself is a shortened form of “Yehoshua” (יהושע), meaning “Yahuah is salvation.” The transition from “Yeshua” to “Jesus” involves several linguistic changes through different languages over time.
Hebrew to Aramaic: “Yeshua” was commonly used in the Hebrew and Aramaic-speaking communities during the time of Jesus. Aramaic was the language spoken by many Jews in Judea during the first century.
Aramaic to Greek: The New Testament was written in Greek, and the name “Yeshua” was rendered as “Iesous” (Ἰησοῦς) in Greek. This transliteration was necessary because Greek does not have the “sh” sound found in “Yeshua.”
Greek to Latin: From Greek, “Iesous” was adopted into Latin as “Iesus.” The Latin language became the official language of the Roman Empire and influenced many Western languages.
Latin to English: The name “Iesus” eventually made its way into Old English and evolved into “Jesus” as we know it today. The letter “J” was introduced into the English alphabet later, which is why “Jesus” instead of “Iesus”is used in most translations of the Bible. However, the letter “J” was not added to the alphabet until 1524.
In his book Come Out of Her My People, C.J. Koster traces the “non-original, substitute name Jesus” to Sun worship:
There is not a single authoritative reference source which gives the name Jesus or Iesous as the original name of our Savior! All of them admit that the original form of the Name was Jehoshua or Yehoshua. Why then, was it changed from Jehoshua or Yehoshua to Jesus? […] Two factors contributed greatly to the substitution and distortion of our Saviour’s Name. The first was the un-Scriptural superstitious teaching of the Jews that the Father’s Name is not to be uttered, that it is ineffable, that others will profane it when they use it, and that the Name must be “disguised” outside of the temple of Jerusalem.6 Because of the Father’s Name being in His Son’s Name, this same disastrous suppression of the Name resulted in them (? the Greeks) giving a Hellenized, in fact a surrogate name for our Saviour. He did warn us in John 5:43, “I have come in My Father’s Name…if another comes in his own name, him you will receive.”
Koster also attributes our Savior’s name change to an anti-Judaism sentiment that prevailed amongst the Gentiles (nations). He claims that they wanted a savior, just not a Jewish one.
Koster claims:
The Hellenized theological school at Alexandria, led by the syncretizing, allegorizing, philosophizing, Gnostic-indoctrinated Clement and Origen, was the place where everything started to become distorted and adapted to suit the nations. The Messianic Belief, and its Saviour, had to become Hellenized to be acceptable to the Gentiles.
Although attempts have been made to justify the translation of the father’s Name and His Son’s Name, the fact is a personal name can’t be translated. Every person’s name remains the same in any language.7
A Quick Look at the Septuagint and Masoretic Translations
The Talmud and Midrash have greatly impacted Masoretic translations of the Scriptures.
The Talmud and Midrash are important to Rabbinic Judaism and serve different purposes with distinct characteristics. The Talmud consists of the Mishnah (compilation of oral laws) and the Gemara (commentary and discussions on the Mishnah).
Midrash refers to a genre of rabbinic literature that provides commentary on the Hebrew Scriptures (Tanakh). It includes various forms of interpretation, including narrative expansions, allegorical readings, and moral teachings. Both the Talmud and Midrash have significantly influenced the Masoretic (MT) of the Hebrew Bible, shaping both its interpretation and transmission.
The Masoretes were Jewish scribes and scholars who played a role in the copying, preservation, and transmission of the Hebrew Scriptures from the 6th to the 10th centuries CE. They were primarily active in the regions of Israel and Babylon and were responsible for developing the Masoretic System of vocalization (adding vowel points) and cantillation marks to Hebrew script.8
Many Masoretes came from families with a long tradition of scholarship and scribal work. This lineage often played a role in their selection, as they were seen as custodians of the text. They underwent extensive training in the study of the Hebrew Scriptures, grammar, and the various traditions associated with the texts.
By the time the Masoretes were active, there was a growing call for a standardized version of the Hebrew Scriptures, especially as Jewish communities spread across different regions. This context likely influenced the selection of Masoretes who could contribute to this effort.
The Masoretic Text was developed over several centuries, but the final standardized version is generally dated around the 10th century CE. The most famous manuscript of the MT is the Leningrad Codex, which dates to 1008 CE.
Greek Septuagint Translations
The term “Septuagint” generally refers to the Greek translation of the Hebrew Scriptures that was produced for the Jewish community in Egypt, particularly in Alexandria. The Septuagint (LXX) is believed to have originated in the 3rd century BCE. This translation was initiated during the reign of Ptolemy II Philadelphus (283–246 BCE), who sought to gather a comprehensive library, including Jewish texts.
This translation began with the first five books of the Hebrew Bible, which was completed around the 3rd century BCE. It laid the groundwork for the subsequent translation of other books of the Hebrew Scriptures.
Over the following centuries, additional books were translated into Greek, resulting in a collection that included historical, poetic, and prophetic texts. By the 2nd century BCE, much of the Old Testament had been translated into Greek.
The Septuagint is known to have multiple textual traditions, as various Jewish communities may have produced their own translations or adaptations of the Hebrew texts. This resulted in variations in wording and content.
While the earliest complete manuscripts of the Septuagint date from the 4th century CE, the translation itself began in the 3rd century BCE, making it one of the oldest known translations of the Hebrew Scriptures.
The most authoritative version of the Septuagint (LXX) is generally considered to be the Codex Vaticanus, which dates to the early 4th century CE (approximately around 300-325 CE). The Codex Vaticanus is one of the oldest and most complete manuscripts of the Greek Bible, containing both the Old and New Testaments, and it is housed in the Vatican Library.
Another significant manuscript is the Codex Sinaiticus, which also dates to the 4th century CE and is considered one of the earliest complete manuscripts of the Christian Bible, including the Septuagint. The Codex Sinaiticus is currently held in the British Library. Both of these manuscripts are widely used for textual criticism of the Septuagint.
Alert! There are many differences between the two manuscripts. For example, some saythat Codex Vaticanus is a better manuscript for some parts of the New Testament, while Codex Sinaiticus is better for others. Others say that it is easier to find two consecutive verses in which the two manuscripts differ than two consecutive verses in which they agree.
Final Thoughts
It is evident that us believers in search of Truth face many challenges in “rightly dividing” Yahuah’s Word as we navigate the narrow path of discipleship. Hopefully this information was presented in a way that inspires you to use all the research tools available to help you discover Truth. Trust in the Ruach’s ability to guide you and keep you from error.
Question everything and everyone. But most of all trust the process that Yah has ordained for your individual spiritual journey. Have faith that Yah’s Ruach will help you will reach the finish line and inherit the Kingdom prepared before the foundation of the world. Shalom.
FOOTNOTES
1 Kennedy Professor Emeritus of Latin, University of Cambridge. author of The Classical Text; Lucretius; and others.
2 “Texts in this connection are defined as writings other than formal documents, inscribed or printed on paper, parchment, papyrus, or similar materials.” Kenney, Edward John. “textual criticism”. Citation: Encyclopedia Britannica, 15 Mar. 2021, https://www.britannica.com/topic/textual-criticism. Accessed 12 November 2024.
3 Elohim (H430). Harris, R. Laird, Gleason L. Archer, Jr., and Bruce K. Waltke. Theological Wordbook of the Old Testament. The Moody Bible Institute of Chicago, 1980, p. 93.
4 Genesis 1:3. The word for light is or (Strong’s H216) and means illumination or (concretely) luminary: -bright, clear, +day, light(-ning), morning, sun.
5 Strong’s G2983 lambano: to take in very many applications, literally and figuratively [probably objective or active, to get hold of;] H5375 nasah: to lift, in a great variety of applications, literally and figuratively, absolutely and relatively:
6 Arnold, The Divine Name in Exodus 3:14, J.B.L., vol.24 (1905), p.144
7 In Mandarin Chinese, the name “Chao” (超) typically means “surpass” or “exceed.” In English, “Chao” can be misinterpreted as “chaos,” which has a completely different meaning related to disorder or confusion. This can lead to misunderstandings about the person or their cultural background.
8 The original Hebrew script was written without vowels. Nikkud refers to a system of punctuation marks, or diacritical signs, used in Hebrew to indicate vowels and distinguish between different pronunciations of letters. These marks are often placed above or below Hebrew consonant symbols.
The phrase “lost in translation” deeply resonates with every dedicated Bible student. This idiomatic expression encapsulates the profound ways in which the intent of the ancient writers of scripture can be distorted when expressed in a different language, style, or format. But there’s more to it than just that.
Contemporary Bible translation initiatives are rooted in the historical missionary movement that accelerated near the end of the 18th century. These evangelistic efforts resulted in the establishment of numerous Bible societies that collaborated with churches and councils to spread the Gospel. Additionally, the development of translation studies in academia, the impact of secular translation theories, and copyright regulations have all played significant roles in shaping how our Bibles are written.
With this in mind, let’s explore how modern Bible translations can occasionally distort our comprehension of the Scriptures’ true messages. We pray this information enriches your devotional time as you engage with Yah’s word.
Translation and Interpretation Dilemmas
As we study the remarkable history of the Patriarchs, the admonitions of the Prophets, and Yeshua’s instructions for living, we often encounter impediments to our understanding. These challenges are further complicated by the overwhelming number of Bible translations available today.
Currently, there are over 3,142 versions of the Bible in more than 2,073 languages, with translation efforts actively underway in 3,526 languages across 173 countries. According to Brittanica, in the 20th century “printed Christian Scriptures became available in the mother tongues of almost 99 percent of the world’s people.”
Given the vast array of choices, it is no surprise that many feel confused — especially those of us who are not proficient in Hebrew, Greek, or Aramaic. This presents a considerable challenge for believers who aspire to understand and live out the truth of Yah’s word.
Here is a list of the challenges we all face:
Language nuances: Different languages have unique expressions, idioms, and cultural references that may not translate directly.
Word choice: Translators may try to choose words that best convey the original meaning, but their choices can vary widely. For example, a word might have multiple meanings in the original language of Hebrew, Greek, or Aramaic which leads to differing interpretations.
Contextual considerations: The context in which a passage was written is crucial. When context is wrongly perceived or interpreted, we can walk away with a distorted understanding.
Cultural differences: Culture influences how texts are interpreted. What makes sense in one culture may not in another, thus altering the intended message.
Theological bias: Translators are people. Their theological viewpoints influence their choices — consciously or unconsciously shaping how certain passages are ultimately rendered.
Transliteration issues: When words are transliterated (converted letter by letter from one script to another), the original meaning may not be conveyed at all, especially with names or specific terms.
Language Nuances
In Proverbs 25:21-22 and Romans 12:20-21 we are instructed to show kindness toward people who mistreat us. In doing so we are told that we are effectively ‘placing burning coals on their head.’ But is this the message the writer intended, or is there something more to this unique expression?
At first blush, the message seems to suggest a motive that is incompatible with Yeshua’s instructions regarding loving our enemies.1 However, if you connect this with the actions of a high priest on the Day of Atonement it makes sense because it is all about forgiveness.
And he shall take a censer full of burning coals of fire from off the altar before YHWH, and his hands full of sweet incense beaten small, and bring it within the veil.
Leviticus 16:12
When we reward evil with good it brings a burning shame to the instigator. The shame eventually does its work, burning and melting their heart. This makes way for repentance and ultimately thanksgiving, which rises as incense to Yah’s throne. In this way, we overcome evil with good.
Unfortunately many interpret the ‘burning coals on the head’ outcome as being a form of vengeance on our part, which is incompatible with the instruction in verse 21 to do good.
Eye for an eye, tooth for a tooth, hand for hand, foot for foot, burning for burning, wound for wound stripe for stripe.
This translation in English leaves little room for nuance. but if you know the context, it makes perfect sense. It is not about barbaric retribution. It is not saying to cut off someone’s hand if he or she is guilty of cutting off yours.
While often interpreted as advocating for savage retaliation, it was intended to limit the severity of punishment by establishing a system of proportional justice. In other words, the punishment for a crime should be equal to the harm caused by said crime.
In Matthe 5:38 Yeshua quotes these verses as representing the spirit of the Law as he illustrates the ‘letter’ and the ‘spirit’.
The purpose was to protect the community. The believer is therefore not sanctioned to pluck out an ‘eye for an eye’, but show love for his enemies and forgive all injuries. The goal was to make both parties whole.
Word Choice
As we study the Scriptures we must be sensitive to word choices used in the various translations.
To illustrate, we will look at some examples of Greek words translated into English.2 (You will have to draw your own conclusions based on context.)
In Revelation 21:1, when John says he saw a new heaven and new earth, what did he mean? Was he referring to them as being brand new or something that had been refreshed or remodeled?
Then I saw a new heaven and a new earth, for the first heaven and earth had passed away, and the sea was no more.
Berean Study Bible
And I saw a new heaven and a new earth: for the first heaven and the first earth were passed ayay; and there was no more sea.
King James Version
Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea.
New King James Version
All three translations begin with the Greek word kai (καί).3 According to HELPS word study, “kai is the most common NT conjunction, used over 9,000 times — and (also), very often, moreover, even, indeed (the context determines the exact sense). Strong’s Exhaustive Concordance defines it as ‘and, even, also or namely.’
The word for ‘new’ used in all three verses kainos (καινός). In Greek, the words kainos and neos (νέος) both translate as ‘new’4 in English, but they have different nuances and uses. Kainos5 refers to something new in the sense of being fresh, novel, or different from what has been previously known or experienced. It often implies a qualitative change or a newness that brings about a transformation; new in quality (innovation) fresh in development or opportunity — [that is] ‘not found exactly like this before.’
The word translated as ‘first’ is protos6 (πρῶτος), which carries the meaning of first, beginning, best, or chief; foremost (in time, place, order r importance) — before, beginning, best chief(-est), first (of all), or former.7
The word for ‘passed away’ in the verse is aperchomai8 (ἀπέρχομαι) which Strong’s Concordance tells us means ‘to go away, go after.’ Sea used in the verse is thalassa (θάλασσα). As for usage, we get this from Strong’s:
(a) the sea, in contrast to the land, (b) a particular sea or lake, e.g. the Sea of Galilee (Tiberias), the Red Sea.
While this article references Strong’s Exhaustive Concordance numbers and word definitions, we encourage you to not rely solely on it when engaging in your studies. Strong’s is a widely used resource for studying the Bible, offering both benefits and drawbacks. It provides an alphabetical index of all the words in the King James Version, analyzes word usage, and highlights the original Greek and Hebrew terms. To maximize its effectiveness, it is best utilized alongside other English lexicons, commentaries and dictionaries, such as the Lexham Bible Dictionary.
As you can see, this seemingly simple verse may be saying more than what the English translation/transliteration implies. As we read along, questions we have to ask ourselves include:
Does this particular vision follow in chronological order from previous visions in Chapters 18-20?
By ‘new’ does John mean a refurbished earth or something entirely brand new?
From a biblical cosmology perspective, is the ‘sea’ that is ‘no more’ referring to the waters above the firmament (Genesis 1:7) or is he speaking of a ‘sea’ like Galilee or the Red Sea?
Food for thought.
Contextual Considerations
Context is crucial to Bible study for several reasons:
Understanding meaning. The meaning of a verse or passage can change significantly based on its context. This includes the surrounding verses, the overall chapter, and the book in which it is found. Knowing the historical, cultural, and literary context helps to clarify the intended message.
Avoiding Misinterpretation: Taking verses out of context can lead to misunderstandings and misapplications. Context helps prevent cherry-picking verses to support personal beliefs or agendas, ensuring that interpretations align with the broader narrative and teachings of Scripture.
Grasping Authorial Intent: Understanding the background of the author, including their purpose and audience, provides insight into why certain topics are addressed and how they are framed. This helps readers appreciate the nuances of the text.
Recognizing Literary Devices: The Bible employs various literary forms, such as poetry, parables, prolepsis, and apocalyptic literature. Recognizing these forms and their conventions is essential for accurate interpretation and application.
Theological Consistency: Context helps maintain theological consistency across Scripture. By considering how a passage fits within the entire biblical narrative, we can better understand core doctrines and how they relate to one another.
In short, context enriches Bible study by providing clarity, depth, and accuracy, which allows for a more meaningful engagement with the text.
Cultural Differences
Culture influences how Scripture is interpreted. What makes sense in one culture may not in another culture, thus altering the intended message. Acknowledging and understanding these cultural differences is essential for modern believers to interpret Scripture accurately and apply its teachings meaningfully in their lives. Engaging with historical and cultural context enriches one’s faith and deepens the understanding of Yah’s Word.
Some Bible verses might be misinterpreted by today’s English-speaking readers due to a gap in cultural understanding and ignoring the context. Here is one example.
But I tell you not to resist an evil person. If someone slaps you on your right cheek, turn to him the other also;
Matthew 5:39
The best way to examine this verse is to analyze it in the context of the verse that precedes it and the three that follow.
You have heard that it was said, ‘eye for eye and tooth for tooth.’9But I tell you not to resist an evil person. If someone slaps you on your right cheek, turn to him the other also; if someone wants to sue you and take your tunic, let him have your cloak as well; and if someone forces you to go one mile, go with him two miles. give to the one who asks you, and do not turn away from the one who wants to borrow from you.
Potential Misinterpretation: In Western culture, verse 39 is often understood as promoting passivity or non-resistance to aggression. In the cultural context of first-century Israel, a slap to the cheek was not just a physical assault; it was also a significant social insult. In Arab cultures, throwing a shoe at someone was also regarded as the ultimate insult.
The general principle that Yeshua laid down was that we are not to resist evil or set ourselves against an evil person who is injuring us. However, our Master did not intend to teach that we are to see our families murdered, or be murdered ourselves, rather than resist the attacker. Self-defense is justified when a life is in danger.
Here, Yeshua confines himself to smaller matters, things of comparatively trivial interest, and says that in these matters it is better to suffer the wrong done than to enter into strife and lawsuits. Rather than contend and fight, we should take it patiently and turn the other cheek.
Ancient Hebrew culture had detailed laws regarding ritual purity, including regulations about food (Leviticus 11:1-3, Deuteronomy 14:3-4), menstruation (Leviticus 15:19-20, Leviticus 12:2-5), and contact with the dead (Leviticus 21:1, Numbers 19:11). These laws dictated much of daily life and religious observance tied to covenant duties.
In modern North America, where such strict purity codes are largely absent, the emphasis on cleanliness and ritual purity can seem strange or overly meticulous. This can lead to confusion regarding their significance and practice in some of today’s Torah observant circles. This is especially true in faith communities that believe that Yeshua did away with the law.
Theological Biases (Matthew 28:19)
The Bible tells us to rightly divide the word of truth.10 The Greek word for ‘rightly divide’ used here is orthotomeo, which has several meanings, including ‘to cut straight’, ‘to proceed on straight paths’, and ‘to teach the truth directly and correctly.’
So how can we be sure we are correctly understanding what is written? We must rely on the Set-apart Spirit (Holy Spirit) to give us discernment and compare scripture with scripture.
Before his ascension into his High Priesthood, Yeshua told his followers that the Set-apart Spirit, which the Father would send, would “teach you all things, and bring all things to your remembrance.”11
He that does not love me does not keep my words, and the word which ye have heard is not mine, but of the Father who sent me. I have spoken these things unto you, being yet present with you. but the Comfoter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things and bring to your remembrance all the things that I have said unto you.
John 14: 24-26 Jubilees Bible
It is through the Spirit’s indwelling in us that we receive the very mind of Messiah — the mind of the Spirit.12
A Few Words About the Spirit
The idea that the Holy Spirit is a divine person was not acknowledged by the authors of the Bible and only surfaced several centuries after the completion of the New Testament. Tertullian, an early church theologian, was among the first to advocate this notion. He is known for introducing the term “Trinity” (Latin: “Trinitas”) and for describing the relationship between the Father, Son, and Holy Spirit as three distinct persons within one Godhead.
The doctrine of the Trinity was formally established at the Council of Nicaea in 325 AD and further clarified at the Council of Constantinople in 381 AD, during which the Nicene Creed was created, affirming the divinity of the Holy Spirit alongside the Father and the Son. However, Hebrew scholars studying the references to the Spirit in the Old Testament have consistently viewed the Holy Spirit as the power of God rather than a distinct person.
So, how does the Bible portray the Holy Spirit if it is not a person? The Spirit represents a crucial aspect of Elohim—it is the agency through which YHWH the Father and Yeshua the Son both work. The following scripture verses support this understanding:
2 Timothy 1:7
Luke 1:35
Luke 4:14
Acts 1:8
Acts 10:38
Romans 15:19
2 Peter 1:4
Galatians 2:20
Psalm 139:7-10
Let us continue with examining how theological bias can influence your understanding of Matthew 28:19 by comparing a couple of translations of this verse, frequently cited as a proof-text13 for the doctrine of the Trinity. Keep in mind that verses used in proof-texting may sometimes distort the original intent of the author and allow for the introduction of personal presuppositions, biases, or agendas. Moreover, the passage being cited may not even support the argument being made when considered in its entirety. This phenomenon is evident in the use of Matthew 28:19 (in isolation) to defend the Trinity.
To evaluate whether this verse truly supports the assertion that God is “three persons in one”14 we will examine two translations of this verse. We will also provide other scripture verses that help put it in its proper context.
Young’s Literal Translation reads:
having gone, then, disciple all the natons, baptizing them — to the name of the Father, and of the Son and of the Holy Spirit,
The New King James Translation reads:
Go therefore and make diciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
The Young’s Literal and the New King James versions differ in the use of ‘in’ and ‘to’ when describing the baptism rite. The difference between ‘to’ and ‘in’ in the context of baptism can imply subtle distinctions in meaning regarding the relationship between the individual and the Creator’s family. Here is a closer look at these distinctions:
Using ‘to’ suggests a movement or direction toward something. In this case, it indicates that the act of baptism is a step taken by the individual to enter into a relationship with Yah and become part of His family. It emphasizes the intention or purpose behind the baptism, highlighting that the individual is making a conscious decision to join or commit to Yah’s family.
The use of ‘in’ implies a state of being or existence within something. It suggests that baptism signifies an inclusion into Yah’s family. This wording emphasizes the transformative aspect of baptism, indicating that the individual is not just moving toward a relationship with the Father, but is entering into a new identity and community as part of His family.
The question one must then ask is this: Does Matthew 28:19 describe the nature of God, or is it describing the process of baptism that allows us to enter Yah’s family, a process that involves the Father, Son, and Set-apart Spirit?
Following genuine repentance and baptism, hands are laid on the repentant individual, allowing him or her to receive the Ruach directly from Eloah.15 (Acts 8:14-24) Why are the Father, Son, and Set-apart Spirit referenced in this process? Because at baptism, we enter into a covenant relationship with God the Father. The sacrifice of Yeshua enables this covenant relationship. The Set-apart Spirit is the means through which the Father and Son facilitate all of this.
Matthew 1:20 reinforces the idea that the Set-apart Spirit is not a separate being, but rather the divine power of Eloah. Yeshua was conceived by the Spirit, yet he consistently prayed to and addressed God the Father as His Father (and our Father). Again, the Spirit serves as the agent16 or power through which the Father brought forth Yeshua as His Son, not a distinct person or being.17
From the New Catholic Encyclopedia:
The OT [Old Testament] clearly does not envisage God’s spirit as a person…God’s spirit is simply God’s power.18
Let’s also consider these verses:
And having been immersed, יהושע went up immediately from the water, and see, the heavens were opened, and he saw the Spirit of Elohim descending like a dove and coming upon him, and see, a voice out of the heavens, saying, “This is My Son, the Beloved, in whom I delight.”
Matthew 3: 16-17 The Scriptures 2009
The favour of the Master יהושע Messiah, and the love of Elohim, and the fellowship of the Set-apart Spirit be with all of you. Amen.
2 Corinthians 13:14 The Scriptures 2009
Throughout the Scriptures, the Holy Spirit is spoken of in ways that demonstrate it is not a divine person. The Spirit is regarded as a gift from the Father without limit. The Spirit can be quenched, poured out, stirred up within us, and is involved in baptism. The Spirit has other monikers: ‘the guarantee of our inheritance’ and ‘the spirit of wisdom and revelation.
By way of contrast, the Almighty Elohim and His Son are consistently compared to human beings in their likeness, form, and emotional sensitivities. The Spirit is represented symbolically — as breath, wind, fire, water, oil, a dove, or as a down payment on eternal life.
If Eloah was a Triune being then the Apostle Paul would have certainly addressed ‘him’ in his standard greeting in the letters he wrote to the assemblies in which he ministered. Yet there is no evidence of this occurring. Paul consistently begins with a variation of “Grace to you and peace from El our Father and the Master Yeshua HaMashiach.” The Spirit is never mentioned. The same can be said of Peter in salutations in both his epistles.
In Part 2 of “Lost in Translation”, we will examine how transliteration can impede our ability to ‘rightly divide’ and understand Yah’s word. We will also take a quick look at the Septuagint and Masoretic translations of the Bible.
FOOTNOTES
1 Luke 6:27-28
2 American (USA) English
3Strong’s G2532
4 Another Greek word for ‘new’ in the Scriptures is neos (νέος). This word generally refers to something young or recent in age. Neos focuses more on the chronological aspect rather than the qualitative change implied by kainos.
5 Strong’s G2537
6 Strong’s G4413
7 HELPs Word Study defines protos as prṓtos (an adjective, derived from 4253 /pró, “before, forward”) – first (foremost). 4413 /prṓtos (“first, foremost”) is the superlative form of 4253 /pró (“before”) meaning “what comes first” (is “number one”).
8 Strong’s G565
9 Yeshua finds no fault with this rule as applied by magistrates. However, instead of confining it to judges, the Yahudim (Jews) extended it to private conduct and made it a rule by which to exact revenge. See Exodus 21:12-36 for laws related to personal injury.
10 2 Timothy 2:15
11 John 14:26
12 Romans 8:27
13 Proof-texting is the practice used to establish a proposition for exegesis.
14 The doctrine of the Trinity holds that there is one God in three distinct persons: the Father, the Son (Jesus Christ), and the Holy Spirit, who are coequal and coeternal.
15 The Hebrew word Eloah (אֱלוֹהַּ) means “God” or “the singular form of Elohim”. It can also be written as El Eloah, which translates as “God God”. This combination is used to emphasize El’s power, strength, and compassion.
16 Read Chapter Nine of The Gospel Worth Dying For titled “Agency and Prolepsis” for a detailed explanation of what is meant by ‘agency.’
17 See also Zechariah 4:6, Micah 3:8, 2 Timothy 1:7, Luke 1:35, Luke 4:14, Acts 1:8, Acts 10:38, Romans 15:19
18 New Catholic Encyclopedia. (1965). God’s spirit. In New Catholic Encyclopedia (Vol. 13, p. 574). McGraw-Hill.
Many of us are familiar with the story of how Ezra led the second wave of Yahudim captives in Babylon back to Jerusalem. (Ezra 7:1-7) It was through Ezra’s efforts, and faith in the Most High, that Torah was once again elevated to a place of prominence among Yah’s people.
On the first day of the first month he began his journey from Babylon, and on the first day of the fifth month he came to Jerusalem, according to the good hand of Yahuah upon him. For Ezra had prepared his heart to seek the Torah of Yahuah, and to do and to teach statues and ordinances in Israel.
Ezra 7:8,9
The book of Ezra records how the man whose name means “helper” led one of the most important spiritual revivals of his day. The reforms instituted by this amazing prophet, scribe, and priest helped the people reestablish their covenant relationship with the Almighty.
When reading through the book that bears his name it is hard to miss this man’s faith and humility. Because the hand of Yah was on him, he was able to accomplish the impossible.
Ezra, whose name is transliterated as Esdras in Latin, possessed an insatiable curiosity regarding end times, the destiny of mankind, Yah’s promises to his people, and the Creation itself.
Ezra’s Creation Story Echoes Genesis, Jubilees, and Enoch
The scriptures inform us that we get back what we invest when it comes to spiritual maturity and discernment. Those who desire to know more about the Kingdom of Yahuah benefit the most when they are willing to spend time in prayer and study.
It is the glory of Yahuah to conceal a matter, and the honor of kings to search it out.
Proverbs 25:2
In the apocryphal book of 4 Ezra (2 Esdras), we are privy to an exchange Ezra has with Uriel,1 an angel acting as an agent2 of the Most High. Following a seven day fast, Ezra the scribe articulates his version of the creation event.
When you compare the six days of creation as described in 4 Ezra with the accounts in Jubilees and Genesis, the similarities are undeniable. Additional verses from Job, Amos, 1 Enoch, and Psalms imply a creation model that supports biblical cosmology.
This article is written for those who are willing to throw off the shackles of mind controlled religion and dip their toe into “extra biblical” waters — namely, certain ancient manuscripts that were removed from our western Bibles. The creation accounts in 4 Ezra and Jubilees3 are posted so you can draw your own conclusions as to their compatibility with the Genesis narrative. After you’ve compared these creation accounts, ask yourself if this extra effort paid off in terms of helping you acquire a greater understanding of biblical cosmology, certain end times events, and the importance of observing Yah’s feast days.
Creation Day one
The first day of creation is characterized by seven great works. The Creator brings order out of chaos and light is separated from darkness. This evident in the Genesis, 4 Ezra, and Jubilees accounts.
However, Ezra gives us this nugget of information that is missing from both the Genesis and Jubilees accounts: the light mentioned here is taken from Yahuah’s treasuries or storehouses. These storehouses are also repositories of natural phenomena such as snow, hail, and wind. (Psalm 135:7, Job 38:22, Jeremiah 10:13)
And I said, O Lord, you spoke from the beginning of the creation, even the first day, and said this: Let heaven and earth be made; and your word was a perfect work. And then was the spirit, and darkness and silence were on every side; the sound of man’s voice was not yet formed. Then you commanded a fair light to come forth of your treasures, that your work might appear.
4 Ezra (2 Esdras) 6:38-40
The Jubilees account is even more intriguing. Angels were created on day one and given and assigned classes. Angels of the Presence and angels of Sanctification made up the higher orders, while other classes of angelic beings were put in charge of natural phenomena.
For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before him – the angels of the presence, and the angels of sanctification, and the angels of the spirit of the winds, and the angels of the spirits of the clouds, and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and heat, and of winter and of spring and of autumn and of summer, and all the spirits of his creatures which are in the heavens and on the earth, (He created) the abysses and the darkness , eventide, and night, and the light, dawn and day which He hath prepared in the knowledge of His heart.
Jubilees 2:2,3
Creation Day two
On day two we are given information regarding the structural foundation that holds up the heavens (firmament layers). This was such a massive undertaking that it was the only thing created on this day. Pillars of heaven and earth, apparently buttressed by winds, support these firmaments which also divide the waters above from the waters beneath.
He spreads out the heavens like a vault; upon the waters has he founded it.
Again, on the second day, you did create the spirit of the firmament, and did command him to divide and separate the waters, that one part might move upward and the other part remain beneath.
4 Ezra (2 Esdras) 6:41
O Lord who inhabits eternity, whose eyes are exalted and whose upper chambers are in the air4,
4 Ezra (2 Esdras) 8:20
And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day – half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. And this was the only work (God) created on the second day.
Jubilees 2:4
Here is what the prophet Amos, Job, and Enoch have to say:
He builds His upper rooms in the heavens and founds His vault upon the earth. He summons the waters of the sea and pours them over the face of the earth. Yahuah is His name..
Amos 9:7
He stretches out the north over empty space; He hangs the earth upon nothing. He has inscribed a horizon on the face of the waters at the boundary between light and darkness.
Job 26:7,10
I then surveyed the receptacles of all the winds, perceiving that they contributed to adorn the whole creation, and to guard the foundation of the earth. I surveyed the stone which supports the corners of the earth. I also beheld the four winds, which bear up the earth, and the expanse of heaven. And I beheld the winds occupying the exalted sky. Arising in the midst of heaven and of earth, and constituting the pillars of heaven.
1 Enoch 18:1-510 Cephyr
Creation Day Three
Four great works were done on day three:
the dry land appeared
the waters (under the heavens) are gathered to form seas
vegetation and fruit bearing trees appear
the Garden of Eden appears
Upon the third day thou didst command that the waters should be gathered in the seventh part of the earth: six parts hast thou dried up, and kept them, to the intent that of these some being planted of God and tilled might serve thee. For as soon as thy word went forth the work was made. For immediately there was great and innumerable fruit, and many and divers pleasures for the taste, and flowers of unchangeable color, and odors of wonderful smell: and this was done the third day.
4 Ezra (2 Esdras) 6:42-44
And on the third day He commanded the waters to pass from off the face of the whole earth into one place, and the dry land to appear. And the waters did so as He commanded them, and they retired from off the face of the earth into one place outside of this firmament, and the dry land appeared. And on that day He created for them all the seas according to their separate gathering-places, and all the rivers, and the gatherings of the waters in the mountains and on all the earth, and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden and all plants after their kind. These four great works God created on the third day.
Jubilees 2:5-8(a)
Both 4 Ezra and Jubilees are consistent with the Genesis account of what happened on the third day.
Then Yahuah said, Let the waters under the heavens be gathered together into one place, and let the dry land appear; and it was so. And Yahuah called the dry land earth, and the gathering together of the waters He called seas. And Yahuah saw that it was good. Then Yahuah said, Let the earth bring forth grass, the her that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the earth; and it was so.
Genesis 1:9-11
Creation Day Four
On day four of the creation week the Sun, Moon, and stars appear. These three heavenly timekeepers will set the boundaries of night and day, and calibrate months and years, the seasons, and feast days. The Sun, called the greater light, is pre-eminent. It is appointed to be the great sign that will govern sabbaths, appointed times, jubilees, and seasons of the year. This is covenant calendar language.
The Moon and stars are the lesser lights that govern the night. (Psalms 136:9) All three are said to be located in the firmament.
On the fourth day you commanded that the sun should shine, and the moon give her light, and the stars should be in order: and gave them a charge to do service unto man, that was to be made.
4 Ezra (2 Esdras) 6: 45,46
And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth, and to rule over the day and the night, and divide the light from the darkness. And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. And it divides the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. These three kinds He made on the fourth day.
Jubilees 2: 8(b)-11(a)
Then Yahuah said, Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and sasons,a nd for days and years; and let them be for lights in the firmament of the heavens to give light on the earth; and it was so. Then Yahuah made two great lights: the greater light to rule the day, and the lesser light to rule the night. Hemade the stars also. Yahuah set them in the firmament of the heavens to give light on the earth, and to rule over the day and over the night, and to divide the light from the darkness. And Yahuah saw that it was good.
Genesis 1:14-18
Creation Day Five
Birds and sea creatures are created on the fifth day and told to be fruitful and multiply. But Ezra tells us that it was on this day that two other beings were given life, and a purpose. According to Ezra, Behemoth and Leviathan were among the first fleshly creatures that were created. Behemoth5 occupied land where there are a thousand hills while Leviathan lived in the sea. (Psalm 104:26)
Behold now behemoth, which I made with thee; he eats grass as an ox. Lo now, his strength is in his loins, and his force is in the navel of his belly. He moves his tail like a cedar: the sinews of his stones are wrapped together. His bones are as strong pieces of brass; his bones are like bars of iron. He is the chief of the ways of Elohim: he that made him can make his sword to approach.
Job 40:15-19
Behemoth and Leviathan
Job’s description of Leviathan is equally as fascinating.
Can you draw out leviathan with a hook? or his tongue with and cord which you let down? Can you put a hook into his nose? or bore his jaw through with a thorn?
Job 41:1,2
Shall the companions make a banquet of him? shall they part him among the merchants? Can you fill his skin with barbed irons? or his head with fish spears?
Job 41:6,7
Who can open the doors of his face? his teeth are terrible round about. His scales are his pride, shut up together as with a close seal. One is so near to another, that no air can come between them. They are joined one to another, they stick together, that they cannot be sundered.
Job 41:14-17
When you dig a bit deeper into the destiny of these two amazing creatures, you may come to realize that they were created for a specific purpose. There will be survivors of the Great Tribulation who will see New Jerusalem descend from above and flock there for medicine, food, and mercy. These two creatures could be on the menu — the ultimate surf and turf meal that will serve as rations for the hungry and destitute until the food supply can be replenished.
You break the heads of Leviathan in pieces, and gave him to be meat to the people inhabiting the wilderness.
Psalms 74:14
And Behemoth shall be revealed from his place and Leviathan shall ascend from the sea, those two great monsters which I created on the fifth day of creation, and shall have kept until that time; and then they shall be food for all that are left.
2 Baruch 29:4-6
Upon the fifth day you said to the seventh part, where the waters were gathered that it should bring forth living creatures, fowls and fishes: and so it came to pass. For the dumb water and without life brought forth living things at the commandment of God, that all people might praise thy wondrous works. Then you did ordain two living creatures, the one thou called Behemoth, and the other Leviathan; And did separate the one from the other: for the seventh part, namely, where the water was gathered together, might not hold them both. Unto Behemoth you gave one part, which was dried up the third day, that he should dwell in the same part, wherein are a thousand hills: But unto Leviathan you gave the seventh part, namely, the moist; and has kept him to be devoured of whom you will, and when.
4 Ezra (2 Esdras) 6: 47-52
And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by his hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. These three kinds He created on the fifth day.
Jubilees 2: 11(b)-13(a)
Creation Day Six
The animal kingdom and man are created on day six. In the Genesis account we are told that the animals were labeled “living creatures according to its kind: cattle and creeping things and beasts of the earth.” Man was created to have dominion over the entire earth. He was created in Yahuah’s image.
Then God said, “Let Us make man in Our image, after Our likeness, to rule over the fish of the sea and the birds of the air, over the livestock, and over all the earth itself and every creature that crawls upon it.” So God created man in His own image; in the image of God He created him; male and female He created them.
Genesis 1:27,28
The Hebrew word selem (#H6754) is translated in English as image. The word can mean a physical representation of something. The term is suitable when used in the context of idolatry. However, when we are told that man is made in Yah’s image (selem) and likeness (demut), the meaning refers to man’s intended purpose — given to him by his Creator. He was to have dominion over the entire creation as a type of vice-regent.
God’s image obviously does not consist in man’s body which was formed from earthly matter, but in his spiritual, intellectual, moral likeness to God from whom his animating breath came. The emphasis of the prohibition of idols is that they are all material created things. This spiritual aspect of man has been damaged by the fall and is daily tarnished by sin. But it was seen in perfection in Christ and will be made perfect in us when salvation is complete.
Theological Wordbook of the Old Testament R. Laird Harris, Gleason L. Archer, Jr., Bruce K. Waltke, p. 768
Upon the sixth day you gave commandment unto the earth, that before you it should bring forth beasts, cattle, and creeping things: and after these, Adam also, who thou made lord of all your creatures: of him come we all, and the people also whom you have chosen.
4 Ezra (2 Esdras) 6:53,54
And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. And after all this He created man, a man and a woman created He them, and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. And these four kinds He created on the sixth day. And there were altogether two and twenty kinds. And He finished all his work on the sixth day –all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything.
Jubilees 2:13(b)-16
The 7th Day Sabbath Rest
And on the seventh day Yahuah ended his work which he had made; and he rested on the seventh day from all his work which he had made. Then God blessed the seventh day and sanctified it, because on that day He rested from all the work of creation that He had accomplished.
Genesis 2:2,3
Unfortunately, the Genesis mention of Yah’s resting on day seven does not go far enough in my opinion. The Father’s seventh day rest was intended for mankind as well. It was set-apart for us so we would have a day to rest from our work (labor) and reconnect with our family and our heavenly Father.
This sabbath day of rest was not something strictly mandated for “the Jews.” It was a way to identify true covenant keepers. Jubilees tells us that the Father makes note of those who honor the sabbath day (the 7th day of the week).
And He finished all His work on the sixth day — all that is in the heavens and the earth, and in the abysses, and in the light and in the darkness, and in everything. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work. And all the angels of the presence, and all the angels of sanctification, these two great classes — He hath bidden us to keep the Sabbath with Him in heaven and on earth. And He said unto us: ‘Behold, I will separate unto Myself a people from among all the peoples, and these shall keep the Sabbath day, and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so will I bless them, and they shall be My people and I will be their God.
Jubilees 2:16-19
This seventh day Sabbath6 rest was given to believers of all biblical ages from Adam to Yeshua, and will continue into the eternal ages to come. Yeshua and his disciples kept the Sabbath and we are expected to honor it too. Keeping the Sabbath is a sign or a mark that identifies true believers.
Ezra Kept Asking, Seeking, and Knocking
The point of this re-examination of the creation event is to inspire followers of Yeshua to emulate Ezra — a man who wanted to go deeper with Yah. The Father always rewards believers who desire to know more about Him and matters related to the Kingdom. We have to think for ourselves as we walk out this very personal salvation. We live in an age where we can no longer be satisfied with spoon-fed “traditional” church doctrine.
For those brave believers who are ready to break away from the religious doctrinal herd mentality and determine for themselves whether books like Jubilees, 1 & 2 Esdras, 1 Enoch or Baruch deserve consideration, we hear you. The Study Tools section of this website is loaded with resource links to help you along your way. And, as usual, we encourage you to always seek the wisdom and guidance of the Holy Spirit. Maranatha!
FOOTNOTES
1 Uriel is one of four archangels mentioned in 1 Enoch 8:1 and is credited with being the angel who enlightened the scribe Ezra through many visions. Uriel, as one of the angels of the Presence, was sent by Yah to Lamech to warn Noah (his son) concerning the impending world-wide flood with instructions on how to escape this judgment. (1 Enoch 10:1-4)
2 For information on the role angels play in ministry and agency, see The Gospel Worth Dying For Chapter 9, “Agency and Prolepsis.”
3 The R.H. Charles translation.
4 Deuteronomy 10:14 (LXX): “Behold, to Yahuah your Elohim belong the heavens, even the highest heavens, and the earth and everything in it.” Yah dwells in the highest part of the firmaments – the Heaven of Heavens. This is why He is sometimes regarded as the Most High.
5 The word behemoth (Strong’s #H930) is the same in English as it is in Hebrew and is the plural form of the word behemah (Strong’s #H929). Behemah can mean beast, cattle, or large quadruped (four-legged) animal. It is interesting that this creature is connected to a location where there are “a thousand hills.” Just speculation, but is there a connection to Psalms 50:10 which states: “For every beast of the forest is mine, and the cattle (behemah) upon a thousand hills?”
6 The Sabbath is NOT Sunday, which is the first day of the week. The Emperor Constantine made Sunday a day of rest from labor and the Roman Catholic Church made this change. Unfortunately many Protestant denominations followed suit. See the article, “Who Changed the Sabbath to Sunday?” (Linking to this article is not an endorsement of this website or its ministry. It is for research purposes only.)
The Testaments of the Twelve Patriarchs is a collection of ancient Hebrew manuscripts that are believed to have been written by a Pharisee during the Hasmonean (Maccabean) high priesthood of John Hyrcanus. According to Irish theologian and bible scholar R.H. Charles, the Testaments were authored by this Pharisee sometime between 137 and 107 BCE.
There are several translations of these writings — in Greek, Armenian, Slavonic, and Hebrew — with some Christian additions. Classified as pseudepigraphal literature, the Testaments are presented as death bed confessions of the 12 sons of Jacob. According to Charles, the order of these testimonies are not chronological as to birth. Instead, they are grouped according to their respective mothers:
Sons of Leah (Reuben, Simeon, Levi, Judah, Issachar, Zebulun)
Sons of Bilhah (Dan, Naphtali)
Sons of Zilpah (Gad, Asher)
Sons of Rachel (Joseph, Benjamin)
Why Is Reading “The Testaments” Important?
As believers in Messiah and students of Scripture, we all bear a personal responsibility in learning all we can about the Father’s plan for our ultimate redemption through our High Priest Yeshua. It is our duty to study to show ourselves approved as we learn how to rightly divide the word. This includes reading “scary” Revelation and ancient books that the religious gatekeepers have told us were off limits — assigning them labels such as apocryphal or pseudepigraphal.
In order to truly work out our salvation this side of eternity, we should all be willing to challenge ourselves and the religious establishment.
Our Father wants us to know more about this walk than what we were taught in church. This conclusion is based on a conversation between the scribe Ezra and Yahuah, recorded in 2 Esdras. In this exchange, Ezra is told to write 204 books in forty days, but keep 70 aside for the wise among the people.
In forty days they wrote two hundred and four books. And it came to pass, when the forty days were filled, that the Highest spake, saying, “The first that thou hast written publish openly, that the worthy and unworthy may read it: but keep the seventy last, that thou mayest deliver them only to such as be wise among the people. For in them is the spring of understanding, the fountain of wisdom, and the stream of knowledge.” So during forty days, ninety-four books were written. And when the forty days were ended, the Most High spoke to me, saying, “Make public the twenty-four books that you wrote first, and let the worthy and the unworthy read them, but keep the seventy that were written last, in order to give them to the wise among your people.”
2 Esdras 14:44-47 KJV (Published in the original 1611 KJV but removed in subsequent printings)
In addition to The Testaments of the Twelve Patriarchs, so-called apocryphal and pseudepigraphal literature such as Enoch, Jubilees, Sirach, 3 & 4 Esdras, 1 & 2 Baruch, and more deserve our attention. In most cases, when read with an open mind and examined in the context of the Bible canon of sixty six books, your Bible study will be enriched in ways you never imagined possible.
According to Charles, the Testaments’ influence of the New Testament is extensive. He asserts that the Sermon on Mount1, the Gospels2, and Paul’s writings3 echo themes of forgiveness, the coming Messiah, the Commandments, the Resurrection of believers and the coming of Antichrist.
If you haven’t read The Testaments of the Twelve Patriarchs, they will be presented here as voiceover narration. It is my prayer that you will visit this page often. As usual, test all things.
When you get to the end of the book of Acts you may notice something peculiar. Unlike most of the other epistles included in the New Testament (other than James and 3 John) Acts does not end with the customary “amen.” Chapter 28’s rather abrupt conclusion to the story of the beginnings of the early church has led to speculation that the book of Acts is missing a final chapter. This is an important observation since Paul was chosen by Yeshua to be the Apostle to the nations (Gentiles).
But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. ‘I will deliver you from the people, as well as the nations, to whom I send you, to open their eyes, to turn them from darkness to light and from the power of Satan to Elohim, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in me.’
Acts 26:16-18
Although Paul immediately answered the call to proclaim the Gospel of the Kingdom, he was constantly being thwarted in his efforts by a certain sect of the Pharisees. The religious leaders who crucified the Messiah were determined to kill him.
“Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and to the nations, that they should repent, turn to Elohim, and do works befitting repentance. For these reasons the Yahudiym seized me in the Temple and tried to kill me.”
Acts 26:19-21
Many of us were led to believe that Acts 28 was the beginning of the end for Paul while under Roman house arrest. We were left with the impression that Paul was immediately beheaded in Rome. But was this the case? According to Dr. Ralph F. Wilson:
Presumably Paul would have had a hearing before Caesar (Acts 27:24) at the end of this period. The possible results might be: (1) conviction and execution, (2) conviction and much stricter confinement, (3) exile from Rome, or (4) Paul’s accusers don’t appear and his case is dismissed. Perhaps the significance of the “two years” of Acts 28:30 is that it is the statutory time that Paul’s accusers have to bring their case before the emperor before the case is dismissed. We’re not sure. At any rate, there seems to be a firm Christian tradition that Paul was released for a time before his final execution.
Dr. Ralph F. Wilson, Doctor of Ministry & Master of Divinity, Fuller Theological Seminary
As usual, do your own research. I have posted the text of Acts 29, better known as the “Long Lost Chapter of the Acts of the Apostles” for your convenience. It picks up where Acts 28:31 ends. Or, you can watch the video which features a voiceover narration with images.
Acts 29
1 And Paul, full of the blessings of Christ, and abounding in the spirit, departed out of Rome, determined to go into Spain, for he had a long time proposed to journey thither ward, and was minded also to go from thence to Britain.
2 For he had heard in Phoenicia that certain of the children of Israel, about the time of the Assyrian captivity, had escaped by sea to “The Isles afar off” as spoken by the Prophet Esdras, and called by the Romans – Britain.
3 And the Lord commanded the gospel to be preached far hence to the Gentiles, and to the lost sheep of the House of Israel.
4 And no man hindered Paul; for he testified boldly of Jesus before the tribunes and among the people; and he took with him certain of the brethren which abode with him at Rome, and they took shipping at Ostrium and having the winds fair, were brought safely into a haven of Spain.
5 And many people were gathered together from the towns and villages, and the hill country; for they had heard of the conversion to the Apostles, and the many miracles which he had wrought.
6 And Paul preached mightily in Spain, and great multitudes believed and were converted, for they perceived he was an apostle sent from God.
7 And they departed out of Spain, and Paul and his company finding a ship in Armorica sailing unto Britain, they were therein, and passing along the south Coast, they reached a port called Raphinus.
8 Now when it was voiced abroad that the Apostle had landed on their coast, great multitudes of the inhabitants met him, and they treated Paul courteously and he entered in at the east gate of their city, and lodged in the house of an Hebrew and one of his own nation.
9 And on the morrow he came and stood upon Mount Lud and the people thronged at the gate, and assembled in the Broadway, and he preached Christ unto them, and they believed the Word and the testimony of Jesus.
10 And at even the Holy Ghost fell upon Paul, and he prophesied, saying, Behold in the last days the God of Peace shall dwell in the cities, and the inhabitants thereof shall be numbered: and in the seventh numbering of the people, their eyes shall be opened, and the glory of their inheritance shine forth before them. The nations shall come up to worship on the mount the testifieth of the patience and long suffering of a servant of the Lord.
11 And in the latter days new tidings of the Gospel shall issue forth out of Jerusalem, and the hearts of the people shall rejoice, and behold, fountains shall be opened, and there shall be no more plague.
12 In those days there shall be wars and rumors of war; and a king shall rise up, and his sword, shall be for the healing of the nations, and his peacemaking shall abide, and the glory of his kingdom a wonder among princes.
13 And it came to pass that certain of the Druids came unto Paul privately, and showed by their rites and ceremonies they were descended from the Jews which escaped from bondage in the land of Egypt, and the apostle believed these things, and he gave them the kiss of peace.
14 And Paul abode in his lodgings three months confirming in the faith and preaching Christ continually.
15 And after these things Paul and his brethren departed from Raphinus and sailed unto Atium in Gaul.
16 And Paul preached in the Roman garrison and among the people, exhorting all men to repent and confess their sins.
17 And there came to him certain of the Belgae to inquire of him of the new doctrine, and of the man Jesus; And Paul opened his heart unto them and told them all things that had befallen him, howbeit, that Christ Jesus came into the world to save sinners; and they departed pondering among themselves upon the things which they had heard.
18 And after much preaching and toil, Paul and his fellow laborers passed into Helvetia, and came to Mount Pontius Pilate, where he who condemned the Lord Jesus dashed himself down headlong, and so miserably perished.
19 Immediately a torrent gushed out of the mountain and washed his body, broken in pieces, into a lake.
20 And Paul stretched forth his hands upon the water, and prayed unto the Lord, saying O Lord God, give a sign unto all nations that here Pontius Pilate, who condemned thine only-begotten son, plunged down headlong into the pit.
21 And while Paul was yet speaking, behold, there came a great earthquake, and the face of the waters was changed, and the form of the lake like unto the Son of Man hanging in an agony upon the Cross.
22 And a voice came out of heaven saying, Even Pilate hath escaped the wrath to come for he washed his hands before the multitude at the blood-shedding of the Lord Jesus
23 When, therefore, Paul and those that were with him saw the earthquake, and heard the voice of the angel, they glorified God, they were mightily strengthened in the spirit.
24 And they journeyed and came to Mount Julius where stood two pillars, one on the right hand and one on the left hand, erected by Caesar Augustus.
25 And Paul, filled with the Holy Ghost, stood up between the two pillars, saying, Men and brethren these stones which ye see this day shall testify of my journey hence; and verily I say, they shall remain until the outpouring of the spirit upon all nations, neither shall the way be hindered throughout all generations.
26 And they went forth and came unto Illtricum, intending to go by Macedonia into Asia, and grace was found in all the churches, and they prospered and had peace. Amen.1
FOOTNOTE
1 This version of Acts 29 was reproduced from a work known as the “Long Lost Chapter of the Acts of the Apostles.” Also referred to as the Sonnini Manuscript, it is named for C. S. Sonnini, who translated the document from the original Greek manuscript found in the archives at Constantinople (presented to him by the Sultan Abdoul Achmet). You will have to do your own research and draw your own conclusions as to the authenticity of this chapter addition to the Book of Acts. Here are links to two articles for your convenience: The Sonnini Manuscript (from The Saxon Messenger) and The Lost Chapter of Acts of the Apostles (from Torah Truth Seeker).
~ It is widely believed that 2 Timothy was Paul’s final letter written prior to his execution while held in Mamertine Prison in Rome. Tradition holds that Paul was beheaded by Nero.
The Book of Esther has always bothered me. If the version of Esther found in most Bible translations is authentic, then why is Yahuah not mentioned in the narrative? There is no naming of the Covenant nor is prayer mentioned, only fasting. The historicity of Esther’s story is somewhat sketchy. And, from a personal standpoint, the way in which Esther became Queen is somewhat unseemly.1
As covenant people we owe our very life to our Creator and lean on Him to give us direction in good times and bad. So why was Yah not included in a book about a woman who would be instrumental in preventing the genocide of thousands of Hebrews?
While reading the R.H. Charles translation of the Apocrypha, I stumbled upon the “Additions” to Esther that are not found in the Masoretic translation of this book. More about this later. The important thing to note is there are two versions of Esther. The Masoretic Hebrew2 translation is devoid of any covenant language. By contrast, the Greek Septuagint version peppers the narrative with many mentions of the Most High, and includes the dreams and prayers of the central characters — namely Queen Esther and her cousin3 Mordecai.
Another interesting thing to note: the Book of Esther is nowhere to be found among the Old Testament fragments of the Dead Sea Scrolls. Why? There are at least three possibilities to consider:
The leadership at Qumran did not consider the book to be authoritative.
The book did meet their approval, but no copies survived.
Esther’s story had not been written by the time the Qumran community disbanded.
The Additions to Esther
About a month ago I decided to read through the Old Testament using the Greek Septuagint (LXX) translation of the Scriptures. It wasn’t long before I noticed profound differences in how the Masoretes recounted Esther’s story compared to the LXX version of the book.
For the sake of space and time, I will include and mark the main additions that appear in the LXX but are absent from the Masoretic texts. The Additions to Esther listed here are taken from the R.H. Charles translation of the Apocrypha.
Addition A – Chapter 1 (LXX Introduction)
In the second year of the reign of Artaxerxes the great king, on the first day of Nisa, Mardocheus the son of Jairus, the son of Semeias, the son of Kiseus, of the tribe of Benjamin, was a dream. He was a Jew, dwelling in the city of Susa, a great man, serving in the king’s court; and he was of the captivity, which Nabuchodonosor the king of Babylon carried from Jerusalem with Jechonias, the king of Judea. And this was his dream; and behold noise and tumult, thunderings and earthquake, confusion upon the earth.
And behold, two great dragons came forth, both of them ready to fight, and their cry was great. And at their cry every nation made itself ready for war, to make war upon a nation of righteous men. And behold a day of darkness and of gloom; tribulation and anguish; affliction and great confusion upon the earth. And the whole righteous nation was troubled, fearing the evils that threatened them, and they made ready to perish.
And they cried unto God; and from their cry, as it were from a small spring, there came up a great river, even much water. A light and the sun rose, and the humble were exalted and consumed the glorious. And Mardocheus, having seen this dream and observed what God had determined to do, awoke and keep it in his heart, and sought by all means to understand it until the night.
Mordecai discovers the plot of the two eunuchs.
And Mardocheus took his rest, as was his custom, in the court with Gabatha and Tharra, the two eunuchs of the king who kept the court. And he heard their communing, and searched out their counsels, and learned that they were preparing to lay hands upon Artaxerxes the king; and he informed the king concerning them. And the king examined the two eunuchs, and they confessed their intention and were led forth and executed. And the king wrote these things for a memorial, and Mardocheus wrote concerning these things.
And the king charged Mardocheus to serve in the court, and gave him gifts in respect of these things. And Haman, the son of Mamadathus, a +Bugaean+, was in honor in the king’s sight, and sought to bring evil upon Mardocheus and his people because of the two eunuchs of the king.
Addition B – Insert between Chapter 3:13 and Chapter 3:14
And the following is the copy of the letter; The great king Artaxerxes writes thus to the rulers and inferior governors of a hundred and twenty-seven provinces, from India even to Ethiopia, who hold authority under him. Ruling over many nations and having obtained dominion over the whole world, I was minded (not elated by the confidence of power, but ever conducting myself with great moderation and gentleness) to make the lives of my subjects continually tranquil, desiring both to maintain the kingdom quiet and orderly to its utmost limits, and to restore the peace desired by all men.
But when I had enquired of my counsellors how this should be brought to pass, Man, who excels in soundness of judgment among us, and has been manifestly well inclined without wavering and with unshaken fidelity, and had obtained the second post int he kingdom, informed us that a certain ill-disposed peoples mixed up with all the tribes throughout the world, opposed in their law to every other nation, and continually neglecting the commands of the king, so that the united government blamelessly administered by us is not quietly established.
Having then conceived that this nation alone of all others is continually set in opposition to every man, introducing as a change a foreign code of laws, and injuriously plotting to accomplish the worst of evils against our interests, and against the happy establishment of the monarchy; we signify to you in the letter written by Amanda, who is set over the public affairs and is our second governor, to destroy them all utterly with their wives and children by the swords of the enemies, without pitying or sparing any, on the fourteenth day of the twelfth month Adar, of the present year; that the people aforetime and now ill-disposed to us having been violently consigned to death in one day, may hereafter secure to us continually a well constituted and quiet state of affairs.
Addition C – Insert between Chapter 4:17 and Chapter 5:1
The prayer of Mordecai.
And Mardocheus besought the Lord, calling to remembrance all the works of the Lord, and said, ‘Lord, Lord, King that rules over all, for in Thy power is the whole world, and there is none that gainsayeth Thee when Thou wildest to save Israel: for Thou didst make heaven and earth, and every wondrous thing beneath the heaven; and Thou art Lord of all, and there is not one that shall resist Thee, the Lord.
Thou knows all things; Thou knows, Lord, that it was not in insolence or in pride or in vainglory that I did this, to wit, that I did not bow before proud Haman. For I had been content to kiss the soles of his feet for the salvation of Israel.
But I did this that I might not set the glory of a man above the glory of God: and I will bow before none save before Thee, my Lord, and I will not do it in pride. nd now, Lord, God and King, the God of Abraham, spare Thy people; for the eyes of our enemies are against us to consume us, and they seek to destroy the heritage that is Thine from the beginning. Despise not Thy portion which Thou didst redeem unto Thyself out of the land of Egypt. Hearken to my prayer, and be gracious unto Thine heritage; and turn our mourning into feasting, that we may live and sing Thy Name, O Lord; ad destroy not the mouth of them that praise Thee.
And all Israel cried out with their might, for their death was before their eyes.
The Prayer of Esther.
And Esther, the queen fled in prayer unto the Lord, being seized with an agony of death. and taking off her glorious raiment, she put on garments of anguish and mourning; and instead of the choice ointments, she covered her head with ashes and dung, and she humbled her body with much fasting, and every place of the ornament of her joy she filled with her tangled hair. And she besought the Lord God of Israel and said, ‘My Lord, our King, Thou art God alone; help me who stand alone, and have no helper save Thee: for my danger is in my hand.
I have heard ever since I was born in the tribe of my family that Thou, Lord, didst take Israel out of all the nations, and our father from their progenitors, for an everlasting inheritance, and that Thou didst for them all that Thou didst promise. And now e have sinned before Thee, and Thou has delivered us into the hands of our enemies, because we have given glory to their gods. Righteous art Thou, O Lord.
And now they have not been satisfied with the bitterness of our captivity, but they have laid their hands ,<in the hands of their idols>, to remove the ordinance of Thy mouth and to destroy Thine inheritance, and to stop the mouth of them that praise Thee, and to quench the glory of Thy house, and Thy altar, and to open the mouth fo the nations to give praise to vain idols, and that a king of flesh should be magnified for ever.’
Surrender not, O Lord, Thy scepter unto them that be not gods; and let not them that are our enemies mock at our fall; but turn their counsel against themselves, and make an example of him that began to do this against. us. Remember <us>, O Lord; make Thyself known to us in the time of our tribulation, and give me courage O King of the gods and Lord over all dominion. Put eloquent speech into my mouth before the lion; and turn his heart to hatred of him that fighteth against us, that there may be an end of him and of them that are likeminded with him. But save us by Thy hand, and help me sho stand alone, and have none to save Thee, O Lord.
Knowledge has Thou of all things, and Thou knows that I hat the glory of the wicked, and I detest the bed of the uncircumcised and of any alien. Thou knows my necessity, that I abhor the sign of my proud estate, which is upon my head int he days when I show myself openly; I abhor it as a menstruous rag, and I wear it not in the days of my leisure.
And Thy servant hath not eaten at the table of Human, and I have not honored the king’s feast, neither have I dunk the wine of libations. And Thy servant hath known no joy since the day I was brought here until now, save in Thee, Lord God of Abraham. O God, whose strength is over all, hear the voice of the hopeless, and save us from the hand of them that deal wickedly and save me out of my fear.
Additions D, E, and F describe Esther’s appearance before the king, Artaxerxes’ second edict concerning the Yahudim (Jews), and an interpretation of the dream of Mordecai.
More Questions. Few Answers.
“Esther denounces Haman” by Ernest Normand
There are other discrepancies between the canonical Esther and the LXX version with the Additions:
Mordecai is said to hold a high position at court in the second year of Artaxerxes, but in Esther 2:16 says it was the seventh year.
Mordecai is credited with informing the king of the eunuch conspiracy but in Esther 2:21-23 it says it was Esther who informed the king in her cousin Mordecai’s name.
Mordecai is rewarded but Esther 6:3,4 says he was forgotten.
Esther voices her hatred of her position as wife of an uncircumcised alien, but canonical Esther makes no such objection.
Haman is called a Macedonian but in Esther 3:1 his father has a Persian name.
As fascinating as these Additions may be they only raise more questions regarding both versions of Esther.
Bible scholar R. H. Charles has this to say about the authorship of the Additions:
The Additions belong to that mass of floating legendary material which in the course of years gathered around the name of Esther. It is impossible to assign a single date to them, as they are written in different styles, and may be the work of different authors, some of the additions (e.g. A, C, D, F) having probably grown up gradually and assumed their present shape after an existence of some years inn oral tradition.
The Apocrypha and Pseudepigrapha of the Old Testament, Volume One, page 668
It is also interesting to note that out of Esther’s book comes the creation of a celebration known as Purim.
Therefore these days are called Purim, from the word Pur. Because of all the instructions in this letter, and because of all they had seen and experienced, the Jews bound themselves to establish the custom that they and their descendants and all who join them should not fail to celebrate these two days at the appointed time each and every year, according to their regulation. These days should be remembered and celebrated by every generation, family, province, and city, so that these days of Purim should not fail to be observed among the Jews, nor should the memory of them fade from their descendants.
Esther 9:26-28, Berean Study Bible
Keep in mind that, like Hanukkah, Purim is not one of Yahuah’s feasts or moedim. It is a custom, a tradition.
As students of the Scriptures we have to be both thoughtful and discerning. Like me, this may be the first time you have been made aware of the Esther Additions. It is not the intention of this article to cast doubt on the authenticity of either version of Esther. I merely want to expose you to information you may not have been made aware of in church.
FOOTNOTES
1 Esther 2:8-16
2 According to 18th century Anglican scholar Adam Clark, the work of the Masoretes is, in reality, a commentary which has been integrated into the body of Scripture. Clark asserts that the Hebrew of the Masoretic Text (Masoretic Hebrew) is different from the Hebrew of the Patriarchs (Ancient Hebrew) in which Old Covenant (OT) scripture was originally written. It is based on the Hebrew which was rejected by early believers in Messiah (Natsarim).
3 Some translations describe Mordecai as Esther’s uncle while others say they are first cousins, with Esther being “the daughter of the brother of Mordechai’s father.” Both were of the tribe of Benjamin.
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