In rabbinic literature, the word Torah denotes both the five books (תורה שבכתב “Torah that is written”) and the Oral Torah (תורה שבעל פה, “Torah that is spoken”). The Oral Torah consists of interpretations and amplifications which according to rabbinic tradition have been handed down from generation to generation and are now embodied in the Talmud and Midrash.[5] Rabbinic tradition’s understanding is that all of the teachings found in the Torah (both written and oral) were given by God through the prophet Moses, some at Mount Sinai and others at the Tabernacle, and all the teachings were written down by Moses, which resulted in the Torah that exists today. According to the Midrash, the Torah was created prior to the creation of the world, and was used as the blueprint for Creation.[6] The majority of Biblical scholars believe that the written books were a product of the Babylonian captivity (c. 6th century BCE), based on earlier written sources and oral traditions, and that it was completed with final revisions during the post-Exilic period (c. 5th century BCE).[7][8][9]
Traditionally, the words of the Torah are written on a scroll by a scribe (sofer) in Hebrew. A Torah portion is read publicly at least once every three days in the presence of a congregation.[10]
Mishnah Talmud and Tosefta
The Mishnah is a legal compendium that emerged over a period of several centuries, ending about 200 CE., when Rabbi Judah the Prince (sometimes referred to as Judah HaNasi) compiled the collection and set it down in written form. The Mishnah comprises six large divisions (also known as orders) – Zera’im (“seeds”), Mo’ed (“Festivals”), Nashim (“women”), Neziqin (“Damages”), Qodashim (“Holy Things”), and Teharot (“Purities”) – each of which contains between seven and twelve tractates, or sections, with names such as Ma’aserot (“Tithes”), Shabbat (“The Sabbath”), Ketubbot (“Marriage Contracts”), and Kelim (“Vessels”). The tractates of the Mishnah are divided into chapters and verses and are referred to in this way in the Complete Jewish Bible. For example, the Mishnah’s discussion of whether a woman is allowed to impose Nazarite vow on her son is found in Nazir 4:6 (that is, tractate Nazir, chapter 4, verse 6).
The Tosefta, which was completed around 300 CE., comprises additions to and commentary on the Mishnah. The traditions found in the Mishnah were further expanded in the Talmud, which contains the text of the Mishnah itself plus a commentary on the Mishnaic text called the Gamara. There are two Talmuds, the Jerusalem Talmud (completed around 400 CE) and the Babylonian Talmud (completed around 600 CE), determined by where they were compiled, which overlap to a certain degree but represent different interpretive traditions. As is customary, the Complete Jewish Bible uses “Talmud” as shorthand for the “Babylonian Talmud.” Discussions in the Babylonian Talmud are referenced by the page number and “a” or “b.” For example, a Talmudic discussion referred to in modern scholarly studies of the biblical canon begins at Bava Batra 14b – that is, page 14, side b (the back side of the page).
The Bible
The Central Message of the Bible. In telling about God, his people Israel, and his Messiah Yeshua, the Bible’s constant theme is that human beings need to be saved and that God provides salvation. The purpose of life and the meaning of history is that God will deliver humanity from the misery of sin and restore the conditions that enable individuals and people to relate rightly with him. Morality and happiness are inseparably linked with salvation.
The Tanakh. For according to the Tanakh, God created human beings in his image to be in intimate, loving and obedient fellowship with him.8 But humanity rebelled—people chose their own way instead of God’s—and still do.10 The name for such rebellion is sin, and the penalty for sin is death—not only cessation of physical life but everlasting separation from God.12 However, God, who is merciful as well as just, wills to save human beings from the eternal death they have earned and deserve. To this end God chose one person, Avraham, and through him brought forth a people, the Jews, commissioning them to “be a blessing” and “a light to the nations.” Through Moshe he gave them a Torah (literally, “teaching” or “instruction,” though usually translated “law”), making known his standards for righteousness. Through judges, kings and prophets he encouraged them, disciplined them and promised that final salvation would come to them and the other peoples through an “anointed one” (Hebrew mashiach, which has come over into English as “messiah”; the Greek word for “mashiach” is “christos,” which evolved into the English word “Christ”).
The B’rit Hadashah and Yeshua. Continuing this chronicle, the books of the New Covenant proclaim that the Messiah of Israel prophesied in the Tanakh is Yeshua, a real, historical person who, like others, was born, lived and died. However, unlike others, he had no human father but was given birth by a virgin named Miryam (Mary). Also unlike others, he did not die simply because his life ended or because of his own sin (he had committed none), but in order to redeem us from our sins. Finally, again unlike others, he was resurrected from the dead, is alive now “at the right hand of God” and will come a second time to rule as King of Israel and bring peace to the world. In explaining why he alone was qualified to be the final sacrifice for sins the B’rit Hadashah calls him both Son of Man and Son of God. The first term, taken from the Tanakh, means that he is fully and ideally human, sinless, “a lamb without blemish.”16 Since he did not owe his life for his own sins, he could be “God’s lamb … taking away the sin of the world.” The second term, hinted at in the Tanakh, means not only that God’s Holy Spirit (the Ruach HaKodesh), supernaturally caused Miryam to become pregnant, but also that “in him, bodily, lives the fullness of all that God is”;20 so that he is uniquely able to express God’s love to humanity.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
The Messianic Community. The B’rit Hadashah also describes formative events among the early Jewish and Gentile followers of Yeshua and explains how this new Messianic Community or “Church” is related to the Jewish people. Unlike much Christian theology, the B’rit Hadashah does not say that the Messianic Community replaces the Jews as God’s people. Nor does it say that the Messianic Community stands alongside the Jews as a second eternal people of God with a separate destiny and separate promises. Rather, the relationship is more complex: Gentiles are grafted as “wild olive branches” into a Jewish “cultivated olive tree,” some of whose branches “fell off” but will one day be “grafted back into their own olive tree,” so that in the end, “all Israel will be saved.” Thus the Jews are not, as many Christians think, and as many Jews fear, annihilated as a people by being “absorbed into the Church.” On the contrary, as Yirmeyahu (Jeremiah) states—in the same passage as where he announces that God will make a New Covenant with the house of Isra’el and the house of Y’hudah—the Jews remain God’s people forever, for as long as the sun, moon and stars give light to the earth. But the Jews will become a people who honor the Messiah for whom they have hoped and waited so long: Yeshua. It is on this basis that unity will be restored between the Messianic Community and the Jewish people and the great schism finally healed.
Breadth of Vision. The Bible’s concept of salvation is both individual and corporate, so that the Tanakh and B’rit Hadashah speak to the full range of human activity—family life, class struggle, social concerns, commerce, agriculture, the environment, national identity, government, justice, repentance, forgiveness, interpersonal relationships, personal identity, gender issues, worship, prayer, physical health, emotional well-being, the inner life of the spirit, death, the after-life and final judgment. In all of these areas the Bible informs us that right response to God’s initiatives will bring salvation to every part of our lives—individually, socially, communally, nationally and universally.
Covenants and Testaments, Old and New. Christians call the Tanakh the Old Testament and the B’rit Hadashah the New Testament. But the English word “testament” reflects a tension between the Hebrew language of the Tanakh and the Greek of the B’rit Hadashah. The Hebrew word b’rit means “covenant, contract.” The Greek word for “covenant” or “b’rit” is “diathêkê.” But “diathêkê” can also mean “testament” in the sense of “will.” The Hebrew words “b’rit hadashah” can be translated only as “new covenant,” but the equivalent Greek words can also be translated “new testament”—and usually are. So although Jeremiah foretold a new foundational “contract” between God and the Jewish people, not a “will”—a covenant, not a testament—the term “New Testament” has become standard terminology which obscures the meaning of the original Hebrew, “new covenant.” For this reason, in this Introduction, I generally write about the Tanakh instead of the Old Testament and the B’rit Hadashah or “books of the New Covenant” instead of the New Testament.
Moreover, a “new” covenant implies an “old” one, in this case the Mosaic Covenant made by God with the Jewish people at Mount Sinai. The B’rit Hadashah makes this explicit at Messianic Jews (Hebrews) 8:6–13, where, in context, “old” does not imply “bad” but merely “earlier.” Since the books constituting the Tanakh, in which the Mosaic Covenant is pivotal, date from between 1500 and 300 B.C.E., Christians call it the Old Testament, distinguishing it from the first-century C.E. writings which constitute the New Testament.
Two “Testaments,” One Bible. Nevertheless, the two parts of the Bible, the Tanakh and the B’rit Hadashah, form one Bible. These two parts deal with parallel material in complementary ways. History, having commenced with the creation of heaven and earth and the sinless paradise of ‘Eden in the first two chapters of the Tanakh, ends with the sinless paradise of “a new heaven and a new earth” in the last two chapters of the B’rit Hadashah. The B’rit Hadashah, continuing the salvation history set forth in the Tanakh on the basis of covenants made with Noach (Noah), Avraham (Abraham), Moshe (Moses) and David, presents itself as encompassing the “new covenant” which God promised in the Tanakh to make “with the house of Isra’el and the house of Y’hudah (Judah)” and presents Yeshua as consummating the systems of kings, prophets, cohanim (priests) and sacrifices described therein, as well as being himself the sum and substance of the Torah. Thus the New Testament apart from the Old is heretical, and the Old Testament apart from the New is incomplete—two testaments, one Bible.
The Complete Jewish Bible Presents the Bible’s Unity. The Complete Jewish Bible graphically presents this unity by eliminating all separation between the Tanakh and the B’rit Hadashah. Most Christian translations insert a special title page to divide the Old Testament from the New and even number the pages separately, so that the book of Mattityahu (Matthew) starts on the New Testament’s own Page 1. The Complete Jewish Bible divides the entire Bible into seven sections: the Torah, the Prophets, the Writings, the Gospels, the Acts of the Emissaries, the Letters, and the Book of Revelation. Pagination is continuous. There is no need to collect the first three-quarters of the Bible into the “Old Testament” and the last quarter into the “New.” Rather, the Bible is presented as a seamless whole, a unified Word of God, a complete Jewish Bible for all humanity.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
Contents of the Bible
The Torah (Teaching, Law)
The first five books of the Bible constitute the Pentateuch, the Five Books of Moshe (Moses), traditionally attributed to Moshe himself: some scholars believe that later writers modified what Moshe wrote or even wrote the books themselves.
- B’resheet (Genesis) contains the Creation narratives, the story of the Flood, and the prehistoric dispersion of the nations. With Genesis 12 commences the story of the Jewish People, first with the patriarchs Avraham (Abraham), Yitz’chak (Isaac), and Ya’akov (Jacob), and finally with the story of Yosef (Joseph) in Egypt.
- Sh’mot (Exodus) tells of Moshe rescuing the Jewish people from Slavery, of the ten plagues of the exodus from Egypt through the Yam Suf (Red Sea) into the Sinai Desert, and of God, appearing on Mount Sinai, giving the Ten Words (the Ten Commandments) and other regulations. There followed God’s instructions to Moshe as to how the tabernacle was to be constructed. This is interrupted by the apostasy of the people through making the golden calf. Afterwards, the tabernacle is constructed and dedicated, and the system of cohanim (priests) is set up.
- Vayikra (Leviticus) gives instructions concerning the sacrificial system and other aspects of life.
- B’midbar (Numbers) describes the people’s journeys through the desert for forty years, together with their rebellious ways, as God moulds a people for himself.
- D’varim (Deuteronomy), Moshe conveys additional laws in the context of reviewing the previous forty years of history. He appoints Y’hoshua (Joshua) his successor and concludes with a cautionary poem and blessings for the twelve tribes. The Torah ends with the death of Moshe at some point in the fifteenth to thirteenth centuries BCE. (scholars disagree over the dating).
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
Nevi’im (The Prophets)
The Prophets are generally divided into the Early Prophets (Nevi’im Rishonim) and the Later Prophets (Nevi’im Acharonim). The first group consists of the four books of Y’hoshua (Joshua), Shof’tim (Judges), Sh’muel Alef and Bet (1 and 2 Samuel) and M’lakhim Alef and Bet (1 and 2 Kings).
The book of Y’hoshua tells of the people of Isra’el under Y’hoshua as they enter the Land of Isra’el, conquer it, and divide it among the twelve tribes.
Shof’tim tells of the next several centuries under various “judges”, such as Gid’on (Gideon) and Shimshon (Samson). The last of these judges, Sh’muel (Samuel), has his name attached to 1-2 Samuel, which describes the rulership of the first two kings: Sha’ul (Saul) and David.
Then 1-2 Kings recount the remaining history of the kingship, starting shortly after 1000 BCE with Shlomo (Solomon); continuing with the dividing up of the territory he ruled into the Northern Kingdom, Isra’el and the Southern Kingdom, Y’hudah (Judah). It then proceeds with the stories of the prophets Eliyahu (Elijah) and Elisha and a series of kings, to the destruction by Ashur (Assyria) of the Northern Kingdom in 732 BCE., and on to the Babylonian conquest of Y’hudah in 586 BCE.
The Later Prophets also consists of four books: a book by each of the three “major prophets” Yesha’yahu (Isaiah), Yirmeyahu (Jeremiah), and Yechezk’el (Ezekiel); and a book containing the writing of the Shneim-‘Asar (the Twelve), known also as the “minor prophets.” These books contain warnings to the people of Isra’el and ethical advice. Often through these prophets God pleads with Isra’el to remain faithful to him, to turn away from false gods and wrong aims. Through them God often promises rewards for obedience and punishment for disobedience.
How God’s love is combined with his holiness is constantly displayed. While sometimes the prophets make predictions, they are less fore-tellers than forth-tellers, boldly announcing God’s word to people not always willing to hear it.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
K’tuvim (The Writings)
The Writings include a variety of different forms. Tehillim (Psalms) consists of 150 poems or songs expressing the deepest spiritual yearnings and truths. Mishlei (Proverbs) falls in the category of “wisdom literature,” in which wisdom is encapsulated in pithy sayings, as does Kohelet (Ecclesiastes). The book of Iyov (Job) addresses the question of why bad things happen to good people; its poetry is unsurpassed in any language. Its Hebrew is the most difficult in the Tanakh because it contains a great many words that appear nowhere else. The five Megillot (Scrolls) are short books; each “whole megillah” is read on a particular holiday in the Jewish year—Shir-HaShirim (Song of Songs, called the Song of Solomon in Christian Bibles) at Passover; Rut (Ruth) at Shavu‘ot, because it’s a harvest festival; Eikhah (Lamentations) on the Ninth of Av, which is a day of fasting in memory of the destruction of both temples; Kohelet (Ecclesiastes) at Sh’mini ‘Atzeret, the festival anticipating winter, which immediately follows Sukkot; and Ester (Esther) at Purim, since the book tells the story of that holiday. Dani’el and ‘Ezra-Nechemyah (Ezra-Nehemiah) evoke life in and after the Babylonian Exile, while Divrei HaYamim Alef and Bet (1–2 Chronicles) review from a priestly viewpoint the history detailed in Sh’mu’el (Samuel) and M’lakhim (Kings). The beginning of ‘Ezra and the end of 2 Chronicles show that ‘Ezra is the sequel to Chronicles.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
The Gospels
The twenty-seven books of the B’rit Hadashah were written in the first century of the Common Era by at least eight authors. Of these, the first four present four distinct views of Yeshua’s life and purpose in “salvation history” (God’s involvement in human history for the purpose of saving humanity). The first and fourth Gospels are understood to have been written by two of Yeshua’s talmidim (disciples), Mattityahu (Matthew) and Yochanan (John). The second is attributed to Mark, who accompanied another of Yeshua’s talmidim, Kefa (Peter). The author of the third was Luke, an associate of Sha’ul (Saul/Paul).
The old English word gospel means “good news.” Therefore, in a significant sense there are not four gospels but one – namely, the good news of who Yeshua is and what he has done. But each of the four Gospels presents this good news in its own way, just as four honest witnesses to an event will each have his own version of what happened. Broadly speaking, one may say that Mattityahu has a Jewish readership in mind, while it seems that Luke is writing for Gentiles. Mark’s version is fast-paced and filled with human-interest details. Yochanan’s Gospel never loses sight of Yeshua’s heavenly origin, portraying him clearly as not only the Son of Man but also as the Son of God.
The first three are known as the Synoptic Gospels (the word synoptic means “same viewpoint”), since many of the same incidents are reported in two or three of them, often in similar or even identical language. Scholars have attempted to explain the differences and similarities in the Synoptic Gospels, often by postulating that one writer copied from another or, more sophisticatedly, that two or all three of them had direct or indirect access to some of the same oral or written sources.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
The Acts of the Emissaries (Apostles)
Luke is also the author of “The Acts of the Emissaries,” which could as well be called “Luke, Part II” (see the opening verses of both Luke and Acts). This book, in which Yeshua’s emissaries (“apostles”) Kefa and Sha’ul are the chief protagonists, describes the history of the early Messianic Community (that is, the Church) from about 30 C.E. to 65 C.E. The setting is first Yerushalayim, where believing in Yeshua was entirely an internal Jewish matter, and then, as the Gospel spread, “Y’hudah, Shomron, indeed … the ends of the earth,” that is, Rome, the pagan antithesis of Yerushalayim. A major purpose of the book of Acts is to prove that Gentiles can become Messianic without converting to Judaism. It is ironic that today popular opinion requires a reverse application of the book of Acts to show that Jews can become Messianic without “converting” to what has become identified as an alien religion, Christianity.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
The Letters (Epistles)
The rest of the B’rit Hadashah, except for the last book, consists of letters. The first thirteen are by Sha’ul, the “emissary to the Gentiles.” Five are to Messianic communities which he founded in Greece—two to Corinth, one to Philippi and two to Thessalonica (modern Salonika). Two are to communities he founded in what is now Turkey—Galatia and Ephesus; and two are to communities established by others—Colosse (near Ephesus), and Rome. These nine letters deal with issues of behaviour and belief which arose in the several congregations. Of the remaining four, known as the Pastoral Letters, three are to his trainees Timothy (two) and Titus, and one, to Philemon, requests him to welcome back as a free brother a slave of his who ran away.
Next is “A Letter to a Group of Messianic Jews,” otherwise known as “To the Hebrews.” Though sometimes attributed to Sha’ul, Apollos or Priscilla and Aquila, its authorship is uncertain. Addressing a Messianic Jewish readership, it relates the new dispensation brought by Yeshua to the themes of the Tanakh.
Following are a letter from Ya‘akov (James), the brother of Yeshua and leader of the Messianic community in Yerushalayim; two letters from Kefa (Peter); three from Yochanan (John); and one from Y’hudah (Jude), another brother of Yeshua. As a group these are called the General Letters and are concerned with matters of faith and practice.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
Revelation
The final book of the B’rit Hadashah is “The Revelation of Yeshua the Messiah to Yochanan.” which contain descriptions of visions revealed by the resurrected and glorified Messiah to the emissary Yochanan (John) or, some believe, to a different Yochanan. It is also known as the Apocalypse, since it describes “apocalyptic” events – that is, end-time disasters and interventions of God in history connected with the final judgment of humankind.
Containing over five hundred quotations from and allusions to the Tanakh, more than any other New Testament book, it resembles and draws on the visions of such writers as Yesha’yahu (Isaiah), Yechezk’el (Ezekiel), Z’kharyah (Zechariah) and Dani’el. Some consider it to be speaking of what today is still in the future, others regard it as describing the whole age of history that began two thousand years ago, and still others believe its primary reference is to first-century events. Its figurative language gives room for such different interpretive approaches or for a combination thereof.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
Scholars agree that the canon of the Torah achieved its present form before the time of ‘Ezra (around 445 B.C.E.), the Prophets later and the Writings last. But the final review of the canon was made by the Council of Yavneh (Jamnia) convened around 90 C.E. by Rabbi Yochanan Ben-Zakkai in the wake of the destruction of the temple by the Romans twenty years earlier. Several books now included in the Tanakh were questioned—Daniel and Ezekiel, because of their startling visions and experiences; Esther, because God is not mentioned in it; Song of Songs, because of its overtly sexual character; and Ecclesiastes, because of its depressed world-viewpoint (except for the last two verses, which redeemed it). Ecclesiasticus (not the same as Ecclesiastes) was rejected by the rabbis of Yavneh but is found in the Apocrypha, a collection of fifteen ancient Jewish books that include Tobit, Judith, 1–2 Maccabees and the Wisdom of Solomon. Catholic and Anglican Bibles include the Apocrypha. Some sixty other ancient books are collectively called the Pseudepigrapha. English-language editions of the Apocrypha and the Pseudepigrapha are available.
Besides the documents which now form the New Testament, there were written other versions of the Good News, other histories of events in the early Messianic Community, other discussions of doctrine and practice and other apocalypses. It was the early Messianic Community which exercised the spiritual discernment necessary to decide which books truly brought God’s message to humanity and which were lesser creations, perhaps of historical or spiritual value but not God-breathed. Quotations from B’rit Hadashah books are found already in the non-canonical “Teaching of the Apostles” (80–100 C.E.), but the first list including books of the B’rit Hadashah was made by the heretic Marcion around 150 C.E. This product of error surely stimulated the development of an orthodox canon, such as appears in the Muratorian Fragment at the end of the second century, while the earliest known enumeration of exactly the twenty-seven books constituting today’s B’rit Hadashah, with neither additions nor omissions, is in the Thirty-Ninth Paschal Letter of Athanasius (367 C.E.). Though the list is late, the books themselves were used in Messianic congregations from the time they were written, just as the books of the Tanakh were an integral part of Judaism centuries before its canon was authoritatively determined by the Council of Yavneh.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
Note. Scripture is like the grain of wheat and theology is like the foods made from wheat such as pastries, cakes, biscuits and other delicious foods containing yeast, sugars, artificial flavours, colours and many other ingredients which are processed for a contemporary taste and customer-base. Wheat is a natural whole food which is naturally digested and nutritious. Wheat derivatives, however, are mostly undigested and unhealthy; coined as mysteries in theology.
Biblical hermeneutics is the study of the principles of interpretation concerning the books of the Bible. It is part of the broader field of hermeneutics, which involves the study of principles of interpretation, both theory and methodology, for all forms of communication, nonverbal and verbal.[1] While Jewish and Christian biblical hermeneutics have some overlap and dialogue, they have distinctly separate interpretative traditions.
Note. Passages from the Torah, Prophets, Gospels and Revelation, show consistency and continuation of a message of redemption. In contrast, passages from other books of the Bible, if used to substitute or replace Scripture, seem inconsistent, confusing, and even contradictory.
Living an earthly life according to the Torah, observing Biblical Holy Days, and keeping the covenants is necessary to ascend to the state of being ‘born again’ from above. Yeshua himself was baptised with water and the Spirit of ADONAI, and Yeshua is the example to be followed. Ref. Eze 11:19, Luke 24:49, John 1:32, John 3:5 in the next chapter titled ‘the example’ and Acts 10:44-48 below.
The most important testimony in Acts 10:44-48 confirms that to be born of the Spirit is an ascension whilst living an earthly life. Theologizing of an already ascended spiritual life before being ‘born again’ is not Scripture. Believing and practicing theology does not fulfil ADONAI’s mitzvot, rules and regulations, in fact it is disobedience, abomination and idolatry.
Zechariah 12:1–14 (CJB)
1 A prophecy, the word of Adonai concerning Isra’el—here is the message from Adonai, who stretched out the heavens, laid the foundation of the earth and formed the spirit inside human beings:
2 “I will make Yerushalayim a cup that will stagger the surrounding peoples. Even Y’hudah will be caught up in the siege against Yerushalayim.
3 When that day comes, I will make Yerushalayim a heavy stone for all the peoples. All who try to lift it will hurt themselves, and all the earth’s nations will be massed against her.
4 When that day comes,” says Adonai, “I will strike all the horses with panic and their riders with madness; I will keep watch over Y’hudah, but I will strike blind all the horses of the peoples.
5 The leaders of Y’hudah will say to themselves, ‘Those living in Yerushalayim are my strength through Adonai-Tzva’ot their God.’
6 When that day comes, I will make the leaders of Y’hudah like a blazing fire pan in a pile of wood, like a fiery torch among sheaves of grain; they will devour all the surrounding peoples, on the right and on the left. Yerushalayim will be inhabited in her own place, Yerushalayim.
7 Adonai will save the tents of Y’hudah first, so that the glory of the house of David and the glory of those living in Yerushalayim will not appear greater than that of Y’hudah.
8 When that day comes, Adonai will defend those living in Yerushalayim. On that day, even someone who stumbles will be like David; and the house of David will be like God, like the angel of Adonai before them.
9 “When that day comes, I will seek to destroy all nations attacking Yerushalayim,
10 and I will pour out on the house of David and on those living in Yerushalayim a spirit of grace and prayer; and they will look to me, whom they pierced.” They will mourn for him as one mourns for an only son; they will be in bitterness on his behalf like the bitterness for a firstborn son.
11 When that day comes, there will be great mourning in Yerushalayim, mourning like that for Hadad-Rimmon in the Megiddo Valley.
12 Then the land will mourn, each family by itself— the family of the house of David by itself, and their wives by themselves; the family of the house of Natan by itself, and their wives by themselves.
13 the family of the house of Levi by itself, and their wives by themselves; the family of the Shim‘i by itself, and their wives by themselves;
14 all the remaining families, each by itself, and their wives by themselves.
Literal meaning in Scripture (instruction)
Note: ADONAI’s mitzvot, rules and regulations are given to us in the Torah and not in any other book; and prophesy during post-Torah periods in the books of the Prophets. Gospels record prophesy fulfilled in Yeshua HaMaschiach’s life on earth. Revelation is the prophesy of Yeshua HaMaschiach of the new Heaven, new Earth, ADONAI’s kingdom and its citizens.
Exodus 20:1 In conventional faithfulness, ADONAI provided guidance and direction for his people and through them to all mankind. This instruction is known as Torah and is foundational for an accurate understanding of the rest of Scripture. Despite the common misconception that Torah should be translated as “Law”, Torah simply means “instruction” or “the way to go.”
The Torah of the Lord finds its origin in the Eternal One. He declared his commands to Israel at Mount Sinai, and Israel was to follow and teach his ways to others. Scripture describes Israel’s response to the law: “All the people answered as one, ‘Everything ADONAI has said, we will do’” (Exodus 19:8). The people of Israel accepted the challenge.
Yeshua, the Messiah and living Word, embodies the will of the Father. The Spirit of God leads and guides the followers of Yeshua into all truth, enabling them to observe Gods’ instructions. In his teachings to his emissaries, Yeshua confirmed the importance of Torah by stating, “If you love me, you will keep my commands” John 14:15 (CJB).
ADONAI’s Torah is linked to a relationship with Messiah. Micah wrote that many Gentiles would declare, “For out of Tziyon [Zion] will go forth the Torah, the word of ADONAI from Yerushalayim [Jerusalem]” (4:2). This is equally true today. God has provided Torah for all generations; not only for Israel, but for all of humankind.
Deuteronomy 11:26–28 (CJB)
26 “See, I am setting before you today a blessing and a curse—27 the blessing, if you listen to the mitzvot of Adonai your God that I am giving you today; 28 and the curse, if you don’t listen to the mitzvot of Adonai your God, but turn aside from the way I am ordering you today and follow other gods that you have not known.
David H. Stern, Complete Jewish Bible: An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), 1st ed. (Clarksville, MD: Jewish New Testament Publications, 1998).
Note: Understanding the ‘law’ in Torah should be the first step to clear doubt or indecision. For example, sin and forgiveness; please read in the next chapter titled ‘The Example,’ for analysis. Try role-playing the ebb and flow of equal and opposing emotions of an offender and victim before the offence, after the offence, and at the point of reconciliation; being in the ‘likeness of ADONAI’ albeit momentarily, living justly and in harmony with all creation.
Torah is all this and more as we live according to ADOANI’s law and be blessed.
Exodus 20:8–11 (CJB)
8 “Remember the day, Shabbat, to set it apart for God. 9 You have six days to labour and do all your work, 10 but the seventh day is a Shabbat for Adonai your God. On it, you are not to do any kind of work—not you, your son or your daughter, not your male or female slave, not your livestock, and not the foreigner staying with you inside the gates to your property. 11 For in six days, Adonai made heaven and earth, the sea and everything in them; but on the seventh day he rested. This is why Adonai blessed the day, Shabbat, and separated it for himself. ה
versus
Allegorical interpretation in theology
“This system produced the teaching that the Church is the “New Israel” of God. It replaced literal Israel in God’s plan and purposes. At first, the errors were gradual, but as time went on, the resulting consequences gained momentum. Eventually, destruction of millions of Jews resulted under the banner of the cross.”
Bolender, Merrill. When the Cross Became a Sword: The Origin and Consequences of Replacement Theology. Psalm 71:18. Kindle Edition.
Leviticus 11:1–46 (CJB)
1 Adonai said to Moshe and Aharon, 2 “Tell the people of Isra’el, ‘These are the living creatures which you may eat among all the land animals: 3 any that has a separate hoof which is completely divided and chews the cud—these animals you may eat. 4–6 But you are not to eat those that only chew the cud or only have a separate hoof. For example, the camel, the coney and the hare are unclean for you, because they chew the cud but don’t have a separate hoof; 7 while the pig is unclean for you, because, although it has a separate and completely divided hoof, it doesn’t chew the cud. 8 You are not to eat meat from these or touch their carcasses; they are unclean for you.
9 “ ‘Of all the things that live in the water, you may eat these: anything in the water that has fins and scales, whether in seas or in rivers—these you may eat. 10 But everything in the seas and rivers without both fins and scales, of all the small water-creatures and of all the living creatures in the water, is a detestable thing for you. 11 Yes, these will be detestable for you—you are not to eat their meat, and you are to detest their carcasses. 12 Whatever lacks fins and scales in the water is a detestable thing for you.
13 “ ‘The following creatures of the air are to be detestable for you—they are not to be eaten, they are a detestable thing: the eagle, the vulture, the osprey, 14 the kite, the various kinds of buzzards, 15 the various kinds of ravens, 16 the ostrich, the screech-owl, the seagull, the various kinds of hawks, 17 the little owl, the cormorant, the great owl, 18 the horned owl, the pelican, the barn owl, 19 the stork, the various kinds of herons, the hoopoe and the bat.
20 “ ‘All winged swarming creatures that go on all fours are a detestable thing for you; 21 except that of all winged swarming creatures that go on all fours, you may eat those that have jointed legs above their feet, enabling them to jump off the ground. 22 Specifically, of these you may eat the various kinds of locusts, grasshoppers, katydids and crickets. 23 But other than that, all winged swarming creatures having four feet are a detestable thing for you.
24 “ ‘The following will make you unclean; whoever touches the carcass of them will be unclean until evening, 25 and whoever picks up any part of their carcass is to wash his clothes and be unclean until evening: 26 every animal that has a separate but incompletely divided hoof or that doesn’t chew the cud is unclean for you; anyone who touches them will become unclean. 27 Whatever goes on its paws, among all animals that go on all fours, is unclean for you; whoever touches its carcass will be unclean until evening; 28 and whoever picks up its carcass is to wash his clothes and be unclean until evening—these are unclean for you.
29 “ ‘The following are unclean for you among the small creatures that swarm on the ground: the weasel, the mouse, the various kinds of lizards, 30 the gecko, the land crocodile, the skink, the sand-lizard and the chameleon. 31 They are unclean crawling creatures; whoever touches them when they are dead will be unclean until evening. 32 Anything on which one of them falls when dead will become unclean—wooden utensil, article of clothing, leather, sacking—any utensil used for work; it must be put in water, and it will be unclean until evening; then it will be clean. (vii) 33 If one of them falls into a clay pot, whatever is in it will become unclean, and you are to break the pot. 34 Any food permitted to be eaten that water from such a vessel gets on will become unclean, and any permitted liquid in such a vessel will become unclean. 35 Everything on which any carcass-part of theirs falls will become unclean, whether oven or stove; it is to be broken in pieces—they are unclean and will be unclean for you; 36 although a spring or cistern for collecting water remains clean. But anyone who touches one of their carcasses will become unclean. 37 If any carcass-part of theirs falls on any kind of seed to be sown, it is clean; 38 but if water is put on the seed and a carcass-part of theirs falls on it, it is unclean for you.
39 “ ‘If an animal of a kind that you are permitted to eat dies, whoever touches its carcass will be unclean until evening. 40 A person who eats meat from its carcass or carries its carcass is to wash his clothes; he will be unclean until evening.
41 “ ‘Any creature that swarms on the ground is a detestable thing; it is not to be eaten—42 whatever moves on its stomach, goes on all fours, or has many legs—all creatures that swarm on the ground; you are not to eat them, because they are a detestable thing. 43 You are not to make yourselves detestable with any of these swarming, crawling creatures; do not make yourselves unclean with them, do not defile yourselves with them. 44 For I am Adonai your God; therefore, consecrate yourselves and be holy, for I am holy; and do not defile yourselves with any kind of swarming creature that moves along the ground. (Maftir) 45 For I am Adonai, who brought you up out of the land of Egypt to be your God. Therefore you are to be holy, because I am holy.
46 “ ‘Such, then, is the law concerning animals, flying creatures, all living creatures that move about in the water, and all creatures that swarm on the ground.
Note: Passages below are theology justifying an alternative meaning to ADONAI’s mitzvot, rule or regulation.
Romans 14:2–4 (CJB)
2 One person has the trust that will allow him to eat anything, while another whose trust is weak eats only vegetables. 3 The one who eats anything must not look down on the one who abstains; and the abstainer must not pass judgment on the one who eats anything, because God has accepted him—4 who are you to pass judgment on someone else’s servant? It is before his own master that he will stand or fall; and the fact is that he will stand, because the Lord is able to make him stand.
Romans 14:5–6 (CJB)
5 One person considers some days more holy than others, while someone else regards them as being all alike. What is important is for each to be fully convinced in his own mind. 6 He who observes a day as special does so to honour the Lord. Also he who eats anything, eats to honour the Lord, since he gives thanks to God; likewise the abstainer abstains to honour the Lord, and he too gives thanks to God.
Matthew 26:26–28 (CJB)
26 While they were eating, Yeshua took a piece of matzah, made the b’rakhah, broke it, gave it to the talmidim and said, “Take! Eat! This is my body!” 27 Also he took a cup of wine, made the b’rakhah, and gave it to them, saying, “All of you, drink from it! 28 For this is my blood, which ratifies the New Covenant, my blood shed on behalf of many, so that they may have their sins forgiven.
1 Corinthians 11:23–25 (CJB)
23 For what I received from the Lord is just what I passed on to you—that the Lord Yeshua, on the night he was betrayed, took bread; 24 and after he had made the b’rakhah he broke it and said, “This is my body, which is for you. Do this as a memorial to me”; 25 likewise also the cup after the meal, saying, “This cup is the New Covenant effected by my blood; do this, as often as you drink it, as a memorial to me.”
In essence, living life according to the Torah is all that ADONAI instructed.
John 3:5 (CJB)
5 Yeshua answered, “Yes, indeed, I tell you that unless a person is born from water and the Spirit, he cannot enter the Kingdom of God.
Romans 7:6 (CJB)
6 But now we have been released from this aspect of the Torah, because we have died to that which had us in its clutches, so that we are serving in the new way provided by the Spirit and not in the old way of outwardly following the letter of the law.
Ezekiel 11:19 (CJB)
19 and I will give them unity of heart. “I will put a new spirit among you.” I will remove from their bodies the hearts of stone and give them hearts of flesh.
Luke 24:49 (CJB)
49 Now I am sending forth upon you what my Father promised, so stay here in the city until you have been equipped with power from above.”
John 1:32 (CJB)
32 Then Yochanan gave this testimony: “I saw the Spirit coming down from heaven like a dove and remaining on him.
Note. Christian denominations differ from one-another because of theological differences, not due to differences in Scripture. The Torah is ADONAI’s mitzvot, rules and regulations for a holy life; no theology will save humanity except distance us from Torah; that is walking away from Torah as we are warned by Yeshua:
Matthew 24:12 (CJB)
12 and many people’s love will grow cold because of increased distance from Torah.
Acts 10:44–48 (CJB)
44 Kefa was still saying these things when the Ruach HaKodesh fell on all who were hearing the message. 45 All the believers from the Circumcision faction who had accompanied Kefa were amazed that the gift of the Ruach HaKodesh was also being poured out 46 on the Goyim, for they heard them speaking in tongues and praising God. Kefa’s response was, 47 “Is anyone prepared to prohibit these people from being immersed in water? After all, they have received the Ruach HaKodesh, just as we did.” 48 And he ordered that they be immersed in the name of Yeshua the Messiah. Then they asked Kefa to stay on with them for a few days.
Deuteronomy 11:26–29 (CJB)
26 “See, I am setting before you today a blessing and a curse—27 the blessing, if you listen to the mitzvot of Adonai your God that I am giving you today; 28 and the curse, if you don’t listen to the mitzvot of Adonai your God, but turn aside from the way I am ordering you today and follow other gods that you have not known.
29 “When Adonai your God brings you into the land you are entering in order to take possession of it, you are to put the blessing on Mount G’rizim and the curse on Mount ‘Eival.
Deuteronomy 18:18 (CJB)
18 I will raise up for them a prophet like you from among their kinsmen. I will put my words in his mouth, and he will tell them everything I order him.
Deuteronomy 30:1 (CJB)
1 “When the time arrives that all these things have come upon you, both the blessing and the curse which I have presented to you; and you are there among the nations to which Adonai your God has driven you; then, at last, you will start thinking about what has happened to you.
Deuteronomy 30:19 (CJB)
19 “I call on heaven and earth to witness against you today that I have presented you with life and death, the blessing and the curse. Therefore, choose life, so that you will live, you and your descendants.
Isaiah 7:14 (CJB)
14 Therefore Adonai himself
will give you people a sign:
the young woman will become pregnant,
bear a son and name him ‘Immanu El [God is with us].
Matthew 5:18 (CJB)
18 Yes indeed! I tell you that until heaven and earth pass away, not so much as a yud or a stroke will pass from the Torah—not until everything that must happen has happened.
Revelation 1:7 (CJB)
7 Look! He is coming with the clouds!
Every eye will see him,
including those who pierced him.
and all the tribes of the Land will mourn him.
Yes! Amen!
Are mental states brought on by neurophysiological changes, variously associated with thoughts, feelings, behavioural responses, and a degree of pleasure or displeasure.[1][2][3][4] There is no scientific consensus on a definition.[5][6] Emotions are often intertwined with mood, temperament, personality, disposition, or creativity.[7]
Note. Emotions show we are ‘one’, as all humans, without exception, embody the same emotions; that is our emotions are the same. Interestingly, Scripture addresses the ebb and flow of our emotions like no theology or discipline does.
Obedience
- Obeying ADONAI’s mitzvot, rules and regulations is living a Yeshurun Life; that is a covenant-keeping, Chosen ‘Christ-Like’ life, that promises abundance in earthly life and in the life which is yet to come.
- Obeying theology is not ADONAI’s mitzvot, rules or regulations.
- Christianity as we know it today is not a continuation of the Torah but theology, because it is not Christ-Like. Yeshua obeyed ADONAI’s mitzvot until death. Yeshua is the example we must follow in living the Torah!
- Judgment is based on the Torah given to Moses and lived by the Jewish people who are the priests of ADONAI.
- Obeying theology is not the rule book used on judgment day. Choose a Yeshurun Life and be abundant and Blessed!
32(33) “For this is the covenant I will make with the house of Isra’el after those days,” says Adonai: “I will put my Torah within them and write it on their hearts; I will be their God, and they will be my people. Jer 31:32
12 Yeshua spoke to them again: “I am the light of the world; whoever follows me will never walk in darkness but will have the light which gives life.” John 8:12
Luke 11:2
2 He said to them, “When you pray, say:
‘Father,
May your name be kept holy.
May your Kingdom come.
Luke 11:3
3 Give us each day the food we need.
Luke 11:4
4 Forgive us our sins, for we too forgive everyone who has wronged us.
And do not lead us to hard testing.’ ”
Note. The Torah is the only book we need to live according to ADONAI’s mitzvot, rules and regulations; living earthly life according to the Torah is essential to be ‘born again from above’ and enter ADONAI’s Kingdom.
John 3:3 (CJB)
3“Yes, indeed,” Yeshua answered him, “I tell you that unless a person is born again from above, he cannot see the Kingdom of God.”
Revelation 21:5–7 (CJB)
5Then the One sitting on the throne said, “Look! I am making everything new!” Also he said, “Write, ‘These words are true and trustworthy!’ ”
6And he said to me, “It is done! I am the ‘A’ and the ‘Z,’ the Beginning and the End. To anyone who is thirsty I myself will give water free of charge from the Fountain of Life.
7He who wins the victory will receive these things, and I will be his God, and he will be my son.
John 4:20–26 (CJB)
20 “Our fathers worshipped on this mountain, but you people say that the place where one has to worship is in Yerushalayim.” 21 Yeshua said, “Lady, believe me, the time is coming when you will worship the Father neither on this mountain nor in Yerushalayim. 22 You people don’t know what you are worshipping; we worship what we do know, because salvation comes from the Jews. 23 But the time is coming—indeed, it’s here now—when the true worshippers will worship the Father spiritually and truly, for these are the kind of people the Father wants worshipping him. 24 God is spirit; and worshippers must worship him spiritually and truly.”
25 The woman replied, “I know that Mashiach is coming” (that is, “the one who has been anointed”). “When he comes, he will tell us everything.” 26 Yeshua said to her, “I, the person speaking to you, am he.”
Note: Yeshua prophesied of a first and second resurrection (Rev. 20:4-6), the first in which we come alive from the dead and reign with Yeshua for a thousand years. Being ‘Born-Again’ brings meaning to living a Torah-obedient and covenant-keeping life – Yeshurun Life.
Matthew 24:1–5 (CJB)
1 As Yeshua left the Temple and was going away, his talmidim came and called his attention to its buildings. 2 But he answered them, “You see all these? Yes! I tell you, they will be totally destroyed—not a single stone will be left standing!”
3 When he was sitting on the Mount of Olives, the talmidim came to him privately. “Tell us,” they said, “when will these things happen? And what will be the sign that you are coming, and that the ‘olam hazeh is ending?”
4 Yeshua replied: “Watch out! Don’t let anyone fool you! 5 For many will come in my name, saying, ‘I am the Messiah!’ and they will lead many astray.
John 5:24 (CJB)
24 Yes, indeed! I tell you that whoever hears what I am saying and trusts the One who sent me has eternal life—that is, he will not come up for judgment but has already crossed over from death to life!
Note: Jews, Muslims and Christians must align their values and attitudes to the Torah, Prophets, Gospels and Revelation because we all worship the God of Avraham, Yitz’chak and Ya’akov. There is no other way!
Revelation 20:4–6 (CJB) — 4 Then I saw thrones, and those seated on them received authority to judge. And I saw the souls of those who had been beheaded for testifying about Yeshua and proclaiming the Word of God, also those who had not worshipped the beast or its image and had not received the mark on their foreheads and on their hands. They came to life and ruled with the Messiah for a thousand years. 5 (The rest of the dead did not come to life until the thousand years were over.) This is the first resurrection. 6 Blessed and holy is anyone who has a part in the first resurrection; over him the second death has no power. On the contrary, they will be cohanim of God and of the Messiah, and they will rule with him for the thousand years.
Revelation 3:14–19 (CJB) — 14 “To the angel of the Messianic Community in Laodicea, write: ‘Here is the message from the Amen, the faithful and true witness, the Ruler of God’s creation: 15 “I know what you are doing: you are neither cold nor hot. How I wish you were either one or the other! 16 So, because you are lukewarm, neither cold nor hot, I will vomit you out of my mouth! 17 For you keep saying, ‘I am rich, I have gotten rich, I don’t need a thing!’ You don’t know that you are the one who is wretched, pitiable, poor, blind and naked! 18 My advice to you is to buy from me gold refined by fire, so that you may be rich; and white clothing, so that you may be dressed and not have to be ashamed of your nakedness; and eyesalve to rub on your eyes, so that you may see. 19 As for me, I rebuke and discipline everyone I love; so exert yourselves, and turn from your sins!
The Great Commandments:
Matthew 22:37–40 (CJB) — 37 He told him, “ ‘You are to love Adonai your God with all your heart and with all your soul and with all your strength.’38 This is the greatest and most important mitzvah. 39 And a second is similar to it, ‘You are to love your neighbour as yourself.’40 All of the Torah and the Prophets are dependent on these two mitzvot.”
Leviticus 19:18 (CJB) — 18 Don’t take vengeance on or bear a grudge against any of your people; rather, love your neighbour as yourself; I am Adonai.
Five Offerings:
Leviticus 7:37–38 (CJB) — 37 This is the law for the burnt offering, the grain offering, the sin offering, the guilt offering, the consecration offering, and the sacrifice of peace offerings 38 which Adonai ordered Moshe on Mount Sinai on the day he ordered the people of Isra’el to present their offerings to Adonai, in the Sinai Desert.
Commands for daily life:
- Leviticus 18:1-22:33; 24:1-23 (CJB)
Appointed times, feasts, and convocations:
- Leviticus 23:4-44 (CJB)
Sabbatical year and jubilee:
- Leviticus 25:1-26:2 (CJB)
Keep the Shabbat Holy:
- Exodus 20:8 (CJB)
The day of Atonement:
- Leviticus 23:28 (CJB)
27 “The tenth day of this seventh month is Yom-Kippur; you are to have a holy convocation, you are to deny yourselves, and you are to bring an offering made by fire to Adonai. 28 You are not to do any kind of work on that day, because it is Yom-Kippur, to make atonement for you before Adonai your God. Leviticus 23:27-28 (CJB)
Numbers 15:16 (CJB)
16 The same Torah and standard of judgment will apply to both you and the foreigner living with you.’ ”