January 2022 - NazareneSpace Blog

Proof: The Hebrew Origin of The Wisdom of Solomon

Proof: The Hebrew Origin of The Wisdom of Solomon
By
James Scott Trimm

The Wisdom of Solomon is one of the books found in the “Apocrypha”. According to Melito in the second century CE, the Wisdom of Solomon was in his day considered canonical by both Jews and Christians. The Hebrew version of the Wisdom of Solomon is also mentioned by Ramban (1194-1270 CE) in the preface to his commentary on the Torah. He also quotes from the book.

Although many scholars have claimed that this book was originally written in Greek, we can now be certain that the Wisdom of Solomon was originally written in Hebrew and that the original Hebrew survived until at least 1611. The original 1611 edition of the King James Version has a marginal note to the word “pricked” in Wisdom of Solomon 16:11 (yes that it’s the verse, and yes it is an interesting coincidence) which says “Hebr. stung.”

From this we know that the KJV translators had the original Hebrew of this book in their hands. (Likewise they also had the now lost original Hebrew of 1st Esdras which has several of these references to readings of the Hebrew in the margins of the original 1611 edition of the KJV.)

Now the Greek of Wisdom 16:11 has enekentronto “they were pricked” (KJV, Brenton) or “they were bitten” (RSV, NEB) (the NAB has “they were stung”). Now this word can be translated “stung” (as in the NAB) but it can also be translated “pricked” as the KJV translators chose to translate in the main text. The footnote indicates that that original Hebrew does in fact have a word meaning “sting” and not “pricked” here. The KJV footnote would seem to indicate that the original Hebrew word had to have been PARASH (Strong’s 6567) the only Biblical Hebrew word for “sting” (as we see it in Prov. 23:32).

Now the Aramaic Peshitta translator must have misread PARASH (Strong’s 6567) “sting” as PARASH (Strong’s 6566) “to break in pieces”. The Aramaic Peshitta translator thus wrongly translated PATZAIT “split, opened”.

The Aramaic has mistranslated the original Hebrew word, and therefore could not have been translated from the Greek. This means that our Aramaic Peshitta version is an Aramaic translation made directly from the Hebrew. Since these are cognate languages with much vocabulary and grammar in common, the Aramaic translation gives us a much better witness as to the original Hebrew than does the Greek. And were it not for this one marginal note made by the original 1611 KJV translators, we would not have this proof that the Aramaic was translated directly from the Hebrew rather than from the Greek. Conversely the mistranslation of this word in the Aramaic Peshitta proves the veracity of the KJV marginal note.

Rent is due tomorrow, and my wife has surgery on the 9th! We need your help today!

My wife was originally to have surgery on Wednesday the second. I am sorry to say that surgery has had to be postponed until Feb. 9th. We found out there would be a co-pay for the surgery, of which we were not previously aware. The fact is that the rent is due tomorrow and we do not even know if we will be able to cover that at this point, so we had no choice but to postpone the surgery, whether we liked it or not.

I am telling you all this for two reasons. First of all the rent is due in just two days, and at this point we do not have it. Secondly to highlight just how serious things have become in the last few months financially. Over the summer, the person who had been our largest single contributor for the previous two years, notified us that they would have to drastically reduce their giving. Then just as their donations decreased, another long time contributor stepped up and started giving some large donations. Unfortunately this person has not been able to donate at all in about two months. These donations helped us pay off some bills to lower our monthly budget and even gave us a small safety net for a while. But that safety net has now been completely depleted. So much so that we have had to postpone my wife’s surgery and prioritize the rent (which even then, we still do not have the rent covered yet).

The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As you know we have been digging ourselves out of a budget shortfall. As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.

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Now is time to step up to the plate!

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Hebrew Tobit: A Clue to the Hebrew Origin of Matthew and Hebrews

Hebrew Tobit: A Clue to the Hebrew Origin of Matthew and Hebrews
By
James Scott Trimm

The Book of Tobit is one of the books of the “apocrypha”. These are books which were regarded as canon by the ancient Nazarenes and by the first Christians. They were used right along with the others by the so-called “Church Fathers”. Protestants later moved them to an appendix in the back and eventually removed them altogether.

The Book of Tobit is a book which originated in Judaism and was adopted into Christian usage. Eventually the book ceased to be used in Jewish circles and was only preserved by Christians in Greek, Latin and Syriac.

Of course this reminds us of the books of the New Testament such as Matthew and Hebrews which originated in Judaism and were adopted into Christian usage. Like Tobit they ceased to be used in Jewish circles and were only preserved by Christians in Greek, Latin and Syriac.

Scholars had debated about whether Tobit had been written in Hebrew or Aramaic. However the matter was settled when five fragmentary copies of Tobit at Qumran. Four of these were in Aramaic (4Q196; 4Q197; 4Q198; 4Q199) and one was in Hebrew (4Q200)). The Dead Sea Scrolls Bible states:

Before the discovery of copies of the book of Tobit among the Dead Sea Scrolls, scholars
debated whether the tale was originally written in Greek or perhaps a Semitic language (Hebrew or Aramaic).
(The Dead Sea Scrolls Bible p. 636)

In other words while the Book of Tobit was originally written in Hebrew and was used in Hebrew and Aramaic in Jewish circles, when the Jews ceased to use the book, the Hebrew was “lost” because the Christians only preserved the Greek, Latin and Syriac versions.

However the Hebrew of the Book of Tobit was not totally lost. In 1542 Sebastian Munster published the complete Hebrew text of the Book of Tobit. However until the discovery of the Hebrew of Tobit among the Dead Sea Scrolls there was question as to whether the Hebrew text of Tobit was the original or just a translation from the
Greek or Latin.

The parallel between the textual transmission of Hebrew Tobit and that of Hebrew Matthew and Hebrew Hebrews does not end here.

In 1537 Sebastian Munster also published the Hebrew text of Matthew and in 1557 a second edition of Munster’s Hebrew Matthew was published which also included the Hebrew text of Hebrews.

Now we have yet to find a “Dead Sea Scroll” type of find of Nazarene manuscripts but the “church fathers” do tell us that both Matthew and Hebrews were originally written in Hebrew. We may never make a “Dead Sea Scroll” type of find of ancient Nazarene manuscripts. However the Hebrew text of Matthew and Hebrews have been preserved
to us.

Emergency Alert! Our Rent is due in just 48 hours. And we do not have it!

My wife was originally to have surgery on Wednesday the second. I am sorry to say that surgery has had to be postponed for now. We found out there would be a co-pay for the surgery, of which we were not previously aware. The fact is that the rent is due Tuesday and we do not even know if we will be able to cover that at this point, so we had no choice but to postpone the surgery, whether we liked it or not.

The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

If you can make a one time donation of $500 or $1,000 dollars to support this work.

If you can make a one time donation of $500 or $1,000 dollars to support this work.

Now is time to step up to the plate!

Donations can be sent by Paypal to donations@wnae.org.

Or click HERE to donate

Not One Yud Shall Pass From the Torah (The Rest of the Story)

Not One Yud Shall Pass From the Torah
(The Rest of the Story)
By
James Scott Trimm

In the Sermon on the Mount, Yeshua says:

Truly, I say to you, until heaven and earth pass away, not one yud or one hook will pass away from the Torah until they all be fulfilled.
(Matthew 5:18)

Here Yeshua is referring to a midrash about Solomon that must have been well known to his Second Temple Era audience, concerning the letter yud (also spelled yod). The midrash is cited three times in the Midrash Rabbah, with slightly different wording in each instance:

But Solomon arose and studied the reason of God’s decree, saying: ‘Why did God command, ” He shall not multiply wives to himself? Is it not ” That his heart turn not away “? Well, I will multiply and still my heart will not turn away. Our Sages said: At that time, the yod of the word yarbeh went up on high and prostrated itself before God and said: ‘Master of the Universe! Hast thou not said that no letter shall ever be abolished from the Torah? Behold, Solomon has now arisen and abolished one. Who knows? Today he has abolished one letter, to-morrow he will abolish another until the whole Torah will be nullified? ‘ God replied: ‘ Solomon and a thousand like him will pass away, but the smallest tittle will not be erased from thee.’ Whence do we know that He did erase it from the Torah and put it back again?
(Midrash Rabbah Exodus VI:1)

From Solomon; through his attempt at uprooting one letter of the Torah, the accusation arose against him. And who presented the accusation against him? Said R. Joshua b. Levi: The letter yod of the word yarbeh. R. Simeon taught: The Book of Deuteronomy ascended and prostrated itself before the Holy One, blessed be He, saying to Him: ‘ Lord of the Universe, Solomon has uprooted me and made of me an invalid document,’ since a document out of which two or three points are void is entirely void,and King Solomon sought to uproot the letter yod out of me: It is written, He should not multiply (lo yarbeh) horses to himself (Deut. 17:16) and he has multiplied horses to himself; it is written, Neither shall he multiply wives to himself (ib. 17) and he has multiplied wives to himself; it is written, Neither shall he greatly multiply to himself silver and gold (ib.) and he has multiplied silver and gold to himself.’ The Holy One, blessed be He, answered: ‘ Go! Solomon will be eliminated and a hundred like him, but not even a single yod that is in thee shall ever be made void.’
(Midrash Rabbah Leviticus XIX:2)

BLACK AS A RAVEN. R. Alexander b. Hadrin and R. Alexander Karoba said: Were all the inhabitants of the world to come together and try to turn one wing of a raven white, they would not succeed. So if all came together and tried to remove a yod, the smallest letter of the Torah, they would not succeed. From what can you learn this? From the case of Solomon; for because he sought to remove a yod from the Torah, an accuser rose against him. Who accused him? R. Joshua b. Levi said: The yod in Yarbeh accused him. R. Simeon b. Yohai said: The book of Deuteronomy went up and prostrated itself before the Almighty, and said before Him: ‘ Sovereign of the Universe, Thou hast written in the law that a testament of which part is cancelled is wholly cancelled. King Solomon seeks to remove a yod from the Torah., The Holy One, blessed be He, replied: ‘Solomon and a hundred like him will pass away, but a yod in thee will never pass away.’
(Midrash Rabbah Song of Songs V:12)

The Torah required each king of Israel to personally transcribe a copy of the Torah for himself (Deut. 17:18).

According to this midrash, when Solomon made his copy, he dropped the yod from the phrase “and shall not multiply wives to himself” (Deut. 17:17). The phrase should read:

ולא ירבה־לו נשים

“And he shall not multiply to himself wives” However Solomon transcribed:

ולא רבה־לו נשים

Dropping the letter yod (י) the smallest letter in the Hebrew aleph-bet, making the phrase “And he dose not multiply wives to himself” meaning that no matter how many wives a king has, he has not multiplied wives to himself. Put another way, the phrase is saying that a king can’t have too many wives! In other words, Solomon rationalized his polygamy, which violated this Torah commandment, by removing the yod from the verse.

This midrash sheds new light on Yeshua’s words:

Truly, I say to you, until heaven and earth pass away, not one yud or one hook will pass away from the Torah until they all be fulfilled.

Truly, I say to you, until heaven and earth pass away, not one yud or one hook will pass away from the Torah until they all be fulfilled.
(Matthew 5:18)

So as Paul Harvey would have said, now you know the rest of the story!

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Did Elohim Bless David with Many Wives?

Did Elohim Bless David with Many Wives?
(Does 2Sam. 12:8 Support Polygamy?)
By
James Scott Trimm

“And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.”
2 Samuel 12:8.

A verse which they claim proves that YHWH blessed David with his multiple wives. This is a claim they would never make if they had a good understanding of Hebrew idioms. This is an idiom by which an active verb is used in connection with YHWH, not to say that He did something, but actually to say that he ALLOWED it to happen in his sovereignty over the universe. I will not give you one example of this idiom in the Scriptures, I will give you seven (the number of perfection):

“lead us not into temptation” (Mt. 6:13a) – Compare with “Let no one say when he is tempted, ‘I am tempted by Elohim’ for Elohim cannot be tempted by evil, nor does he himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed.” (James 1:13-14) (I covered the usage of this idiom here in my HRV version Scriptures in a footnote, as well as in my Commentary to Matthew)

“For this cause Elohim shall send them strong delusion…” (2Thes. 2:11)

“…Elohim gave them up to uncleanness… Elohim gave them up to vile affections…” (Romans 1:24-26) – If you read the context of these verses you will see that it is an example of YHWH allowing people in his sovereignty to violate the “male and female” Yesod HaBriah (Principle of Creation) just as he allowed King David to have many wives in violation of the Yesod HaBriah.

“These are they whom YHWH has sent to and fro through the earth.” (Zech. 1:10b) (The “they” in context are horses which represent the 70 year Babylonian captivity (see Zech. 1:8-12).

“Surely You [YHWH] have greatly deceived this people…” (Jer. 4:10)

“I [YHWH] will harden his heart” (Ex. 4:21) – In Rom. 9:17-18 Paul refers to Elohim’s sovereignty when he hardened Pharaoh’s heart. Paul here quotes Ex. 9:16 and is referring to the material in Ex. 9:15-17. The Calvinist misunderstanding here comes from a lack of understanding the idiom Biblical Hebrew.

In the case of Pharaoh we have a man who was not a believer (Ex. 5:2) and who hardened his own heart (Ex. 8:11, 15, 28; 9:7). Paul simply refers to this story to show that Elohim had the sovereign right to allow Pharaoh to harden his own heart of his own freewill. This concept is also taught in the Talmud:

In the way in which a man wishes to walk he is guided.
(b.Mak. 10b)

If one goes to defile himself, openings are made for him;
and if he goes to purify himself, help is afforded him.
(b.Shabb. 104a)

If a man defiles himself a little, he becomes much defiled:
[if he defile himself] below, he becomes defiled from above;
if he defile himself in this world,
he becomes defiled in the world to come.
Our Rabbis taught: Sanctify yourselves,
therefore, and be ye holy:
If a man sanctify himself a little,
he becomes much sanctified.
[If he sanctify himself] below,
he becomes sanctified from above;
if he sanctify himself in this world,
he becomes sanctified in the world to come.
(b.Yoma 39a)

Elohim, has the sovereign right to further harden the heart of the man who has chosen himself to harden his heart. This does not conflict with freewill, it is an amplification of freewill.

“And again the anger of YHWH was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.” (2Sam. 24:1) – I have saved the best example for last… here was are also dealing with David and told that YHWH moved David to number Israel… but wait, the parallel passage in 1Chon. 21:1 says “And Satan stood up against Israel, and provoked David to number Israel.” Atheists and Muslims claim this is a “contradiction” in the Bible, but it is just another example of the idiom, YHWH in his sovereignty ALLOWED Satan to provoke David.

In 2Sam. 12:8 YHWH is speaking through Nathan to remind David, that in his sovereignty (despite the instruction for Kings not to multiply wives to themselves Deut. 17:17) ALLOWED David to multiply wives to himself. This idiom is nothing new, I have discussed it over the years in several of my books. These men err in that they do not understand the Scriptures.

Our rent is due on the first and we do not have it. We are also facing additional medical expenses as my wife goes into the hospital for another surgery on February 2nd and our largest donor has been unable to donate for two months! We need your help!

In these uncertain times, we need your support more than ever. Donations have been very low these last two months. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

If you can make a one time donation of $500 or $1,000 dollars to support this work.

If you can make a one time donation of $500 or $1,000 dollars to support this work.

Now is time to step up to the plate!

Donations can be sent by Paypal to donations@wnae.org.

Or click HERE to donate

Was there a Lost 29th Chapter of Acts?

Was there a Lost 29th Chapter of Acts?
By
Edgar J. Goodspeed

[Editor’s Note: It has become necessary to republish Goodspeed’s definitive work on this subject, because this alleged lost 29th chapter of Acts has reared itself up again, in the Two House and Hebrew Roots movements, even being added to the text of Acts in such volumes as the Restoration Scriptures (Published by the Polygamist Cult “Your Arms to Israel”) and the Cepher. I have omitted two opening paragraphs, which did not discuss the immediate topic of the supposed lost 29th chapter of Acts, but gave an introduction to the background of the British-Israel movement. Edger J. Goodspeed (1871-1962) was a well known scholar of Greek and the New Testament. He taught for many years at the University of Chicago, whose collection of New Testament manuscripts he enriched by his searches. The University’s collection is now named in his honor. -James Trimm]

This “long-lost” chapter of the Acts of the Apostles, containing the account of Paul’s journey in Spain and Britain” is said by a recent [Recent in 1933] publisher of it, Mr. T. G. Cole, to have been translated by the oriental traveler, C. S. Sonnini, from a “Greek manuscript found in the Archives at Constantinople, and presented to him by the Sultan Abdoul Achmet.” Sonnini’s translation, we are further informed, “was found interleaved in a copy of Sonnini’s Travels in Turkey and Greece, and purchased at the sale of the library and effects of the late Right Hon. Sir John Newport, Bart., in Ireland, . . . . in whose possession it had been for more than thirty years, with a copy of the firman of the Sultan of Turkey, granting to C. S. Sonnini permission to travel in all parts of the Ottoman dominions.”

The copy of Sonnini’s Travels in which it was found was an English translation, printed in London in 1801, under the title, Travels in Turkey and Greece Undertaken by Order of Louis XVI, and with the Authority of the Ottoman Court. The original French edition appeared in Paris in 1799, but contains no allusion to any such gift from the Sultan. The English text of the new chapter of Acts was published by Stevenson in London in 1871. I have found no earlier date given for it.

The disposition of the British-Israel group to find theology, chronology, and prophecy in the dimensions and passages of the Great Pyramid recalls the efforts in that direction made by the British astronomer Charles Piazzi Smyth, who published Our Inheritance in the Great Pyramid in 1864, and Life and Work at the Great Pyramid in 1867. The association of his views with the British-Israel movement makes it natural to connect the composition of this additional chapter of Acts with that time.

The chapter continues the narrative of the Acts with an account of how Paul departed from Rome (his imprisonment seems to create no difficulty) for Spain and Britain, “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, and called by the Romans Britain.” Paul accordingly visits Spain, and preaches there with much |89 success. He then proceeds to Britain, landing at Raphinus (believed to be Sandwich in Kent). He preaches on Mount Lud (the future site of St. Paul’s Cathedral) and confers with the Druids, who reveal their descent from the Jews “who escaped from bondage in the land of Egypt.” He then travels through Gaul and preaches to the Belgians. In Switzerland he visits Mount Pontius Pilate, where Pilate “dashed himself down headlong and so miserably perished.” He goes on, by way of “Mount Julius” (the Julian Alps between Italy and Austria), to Illyricum, on his way to Macedonia and Asia–with the evident intention of writing the Pastoral letters, Timothy and Titus.

The text as published in London (by the Covenant Publishing Company), and also in Toronto, has a curious interest:

And Paul, full of the blessings of Christ, and abounding in the spirit, departed out of Rome, determining to go into Spain, for he had a long time purposed to journey thitherward, and was minded also to go from thence into Britain.
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 |90 spoken by the prophet, and called by the Romans Britain.
And the Lord commanded the gospel to be preached far hence to the Gentiles, and to the lost sheep of the house of Israel.
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 Ostium, and having the winds fair were brought safely into an haven of Spain.
And much people were gathered together from the towns and villages, and the hill country, for they had heard of the conversion of the apostle, and the many miracles which he had wrought.
And Paul preached mightily in Spain, and great multitudes believed and were converted, for they perceived he was an apostle sent from God.
And they departed out of Spain, and Paul and his company finding a ship in Armorica sailing unto Britain, they went therein, and passing along the South coast they reached a port called Raphinus.
Now when it was noised 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.
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 |91 unto them, and many believed the word and the testimony of Jesus.
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. And nations shall come up to worship on the mount that testifieth of the patience and long suffering of a servant of the Lord.
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.
In those days there shall be wars and rumors of wars; 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.
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.
And Paul abode in his lodgings three months, confirming in the faith and preaching Christ continually.
And after these things Paul and his brethren departed from Raphinus and sailed unto Atium in Gaul.
And Paul preached in the Roman garrisons and among the people, exhorting all men to repent and confess their sins.
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, how be it that Christ came into the world to save sinners; and they departed, pondering among themselves upon the things which they had heard.
And after much preaching and toil, Paul and his fellow labourers passed into Helvetia, and came unto Mount Pontius Pilate, where he who condemned the Lord Jesus dashed himself down headlong, and so miserably perished.
And immediately a torrent gushed out of the mountain, and washed his body broken in pieces into a lake.
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, which condemned thine only-begotten Son, plunged down headlong into the pit.
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.
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 bloodshedding of the Lord Jesus.
When therefore Paul and those that were with him saw the earthquake, and heard the voice of the angel, they glorified God, and were mightily strengthened in the spirit.
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.
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.
And they went forth and came unto Illyricum, intending to go by Macedonia into Asia, and grace was found in all the churches; and they prospered and had peace. Amen.

We have already seen, in discussing The Confession of Pontius Pilate, that the story of his suicide on Mount Pilatus is a late legend. The researches of General Wallace and President Angell at Constantinople [in Goodspeed’s treatment of the Arcko Volume] have shown that no such manuscripts as are here implied are known in the libraries there. On the other hand no manuscript of the Acts in Greek or any other tongue contains the chapter, and the conclusion is unavoidable that it was composed to support the British-Israel movement which circulates it. The testimony of the Druids in verse 13, and Paul’s prophecy of St. Paul’s Cathedral and of the seventh British census of 1861, and the rise of the British-Israel movement soon after, verse 10, show this interest unmistakably.

Clear as the evidence against the chapter is, fresh claims continue to be made for it. J. O. Kinnaman, identified as a professor in Madison College, Tennessee, published in The Defender (Wichita, Kansas) early in 1940 an article on the twenty-ninth chapter. Kinnaman’s article was entitled “British Museum Manuscript No. 3227—Dg9.” In the article, he mentioned a Greek manuscript of the chapter given to the French traveler Sonnini by the Sultan Abdoul Achmet, and said that a translation of this manuscript bears the number 3227—Dg in the British Museum.

The possibility that such a manuscript might exist in that Museum led me to write at once to the distinguished scholar H. I. Bell, Deputy Keeper of the Department of Manuscripts in the British Museum. He replied that the number is the designation not of a manuscript but of a printed book, the title page of which he kindly copied out for me, as follows:

“ Never before published/ The long lost chapter/of the/ Acts of the Apostles containing an account of/ The Apostle Paul’s journey into/ Spain and Britain/ and other interesting events/ translated by/C. S. Sonnini/ From an original Greek manuscript found in the archives at/ Constantinople/presented to him by the Sultan Abdoul Achmet/London:/ Geo. J. Stevenson, 54, Paternoster Row./1871/Price 1d.”

“On p. 2,” Bell continues, “is the following note.”

An English translation of the Sonnini manuscript was found interleaved in a copy of Sonnini’s Travels in Greece and Turkey, published by Longman and Rees, Paternoster Row, 1801, and purchased at the sale of the Library and effects of the late Rt. Hon. Sir John Newport, Bart., Chancellor of the Exchequer in Ireland, whose family arms are engraved on the cover of the book. This valuable translation laid [sic] dormant in the hands of the purchaser for more than thirty years, when a copy of it came into the possession of the present holder, A copy of the Firman of the Sultan granting permission to C. S. Sonnini to travel unmolested in all parts of the Ottoman Dominions can also be produced.

The supposed Greek manuscript of the twenty-ninth chapter had clearly disappeared long before; all that remained was a copy, evidently in manuscript, of the above-mentioned English translation of it, which had been found tucked or bound into a copy of the English edition of Sonnini’s Travels, published in 1801. Evidently an English translation of it, which had been found tucked or bound into a copy of the Greek manuscript, supposedly made by Sonnini himself, was found among the leaves of an English copy of his Travels; this seems strange unless the copy had been his personal copy — and even then why would he translate it into English? A copy made from this came, more than thirty years later, into the possession of the anonymous individual who published it in 1871.

Neither the Greek manuscript, then, nor the English manuscript translation of it, nor the present possessor of either, nor the name of the scholar who translated the Greek text into English (for that Sonnini did this is a most improbable conjecture) can now be found. This throws the student back entirely upon the internal evidence of the chapter itself, the weakness of which I have already shown.

There is therefore no such manuscript in the British Museum or elsewhere, as “ British Museum Manuscript no. 3227-Dg ”; that is the designation of a printed pamphlet, dated 1871. Kinnaman’s statement in his article in The Defender that an English translation of the manuscript was made in 1801 and printed at Paternoster Row is altogether mistaken, It was first published, as the British Museum pamphlet distinctly states, in 1871. The year 1801 was the date of the publication of Sonnini’s Voyage en Gréce et en Turquie in its English translation, Travels in Greece and Turkey.

In his Defender article Kinnaman further states that the twenty-ninth chapter is contained in the Coptic version of the Acts, though in which of the five Coptic versions it is found he does not say. As a matter of fact, however, it does not appear in any of them. Kinnaman even creates the impression that the twenty-ninth chapter appears in the Syriac text of Acts: “‘ As to the text, reference may be made to the Syriac New Testament translated by Murdoch, published in 1915,[1] or to any Coptic Bible.” But in fact no New Testament or Bible that has ever been found in any language contains the supposed additional chapter.[2]

[Editor’s Note: In fact, having done a great deal of research on Syriac (Syriac is a dialect of Aramaic) manuscripts of the books of the “New Testament” over the last three and a half decades, I can attest that not one of the hundreds of Syriac manuscripts which have been located and cataloged, not one of them contains this supposed lost 29th chapter of Acts. – James Trimm]

The statements of British-Israel writers on the provenance of the supposed Greek manuscript of the twenty-ninth chapter are very loose. “ Davydd” in The Signpost describes Sonnini as “ commissioned by Louis XVI to travel in Turkey and Greece. He thus came into contact with the Sultan Abdoul Achmet in 1801, who gave him a copy of the Greek manuscript . . . of this lost chapter of the Acts of the Apostiles.”[3] This could hardly be, since Louis XVI was executed in 1793, and Sonnini’s commission from him would be worthless after the downfall of the French monarchy. The Sultan Abdoul Achmet of the title page of the first printing of the letter (1871) reappears frequently on the pages of British Israel writers, and was doubtless the Sultan Abd-ul-Hamid I who reigned from 1773 to 1789.

Sonnini cannot have come into contact with him in 1801, for Abd-ul had died twelve years before, and had been succeeded by Selim III, who reigned from 1789 to 1807. As we have seen, 1801 was the date of the publication of Sonnini’s book in English.

The claim of Sonnini as the translator of the supposed chapter from Greek into English, made on the title page of its first printing in 1871, seems most improbable, for Sonnini wrote his travels in French, and would naturally have translated the Greek manuscript into that tongue.

It is true that Charles-Nicolas-Sigisbert Sonnini de Manoncourt (1751-1812) traveled in Greece and Turkey between 1777 and 1780, and twenty years later published in French an account of those travels. A copy of the English translation of this book may well have formed part of the library of Sir John Newport, Bart.(1756-1843), who was a member of Parliament and was given a D. C. L. by Oxford.

The chapter’s keen interest in the seventh British census of 1861 at once shows the impartial reader that this whole curious chapter was written after the seventh British census of 1861 had been taken and not long before the chapter was first published in 1871.

Yet British-Israel writers, both British and American, seek to push the publication of the chapter back to the year 1801, claiming to find great evidential value in the fact that the rise of the British-Israel movement, which began after 1861, had been predicted at least as far back as that year. “In the seventh numbering of the people,” runs verse 10, ‘their eyes shall be opened, and the glory of their inheritance shine forth before them.”

Following the late Major Samuels, who wrote under the name of “Lumen” in his book Far Hence Unto the Gentiles, Thomas W. Plant says that Sonnini must have published his “Book of Travel” (meaning his Voyage en Gréce et en Turquie)

… somewhere between 1774 and 1793, or at any rate some ten to fifteen years before 1800, and therefore at least ten years before the first national census of the inhabitants of the British Isles, which was taken in 1801. No arrangements had been made, or even proposed, for a national census in Britain when M. Sonnini published his book of travels containing the account of the discovery of this long-lost chapter. Therefore this verse 10 is either true or false, it is either prophecy or a forgery, or a mere guess.[4]

But this writer fails to realize that there is no secret about the date of Sonnini’s well-known book; it was published in French in 1799 — not “ten or fifteen years before 1800,” as ‘‘Lumen” imagined. Nor was the chapter a part of that edition; it was not printed and bound into the French edition; it was an extraneous leaf, found in manuscript in a copy of the English translation of the book, long after Sonnini’s death. Anyone might have slipped it in, or bound it in, at any time prior to its discovery. And in fact it cannot be traced further back than its publication in London in 1871 ten years after the seventh “ numbering of the people.” No one can be found, nor are we told the name of anyone, who ever saw the chapter before that time. Of the choices offered us by Mr. Plant — prophecy, forgery, or guess — we must unhesitatingly take the second. It is safe to say that the twenty-ninth chapter was written very shortly before it was published in 1871, and with an eye to publication.

Its differences from the style of the Gospels and the Acts must strike anyone at all familiar with them. “ Verily I say’ is an expression strictly reserved in the Gospels for utterances of Jesus; it is never used, in the Acts, of Paul or anyone else. The idea that Pilate committed suicide on Mount Pilatus in Switzerland (verse 18) is a late legend. The statement that the Lake of Lucerne assumed its present shape, somewhat like a crucifix, when Paul visited it, is unlike the writer of Acts, especially in the parts of it about Paul. To speak of Pilate as washing his hands at Jesus’ trial (verse 22) would be strange in Acts, for the author of Acts does not speak of it even in his gospel in his account of the trial.

The idea that the Sultan presented the Greek manuscript of this chapter to Sonnini has no support from Sonnini’s “Voyage,” according to which he did not even meet the Sultan, but obtained his travel permit through others. The whole build-up for the chapter is made up of assumptions for which no foundation is offered. The statements of the chapter are never mentioned or reflected in any particular by ancient Christian writers, who were very numerous from the beginning of the second century on. Indeed, there is nowhere any hint of its actual existence until its publication in London in 1871. It may be described as a piece of prophecy after the fact, obviously written and put forth in support of the British-Israel movement, which had recently been launched.

In view therefore of its interest in the British census of 1861, and the popularity given to ideas of this kind by the work of Piazzi Smyth in the sixties of the last century, it is probable that this curious chapter was written not long before its publication in 1871.

[Editor’s Note: I would like to add here some concluding remarks. It is impossible to believe that the book of Acts once had a lost 29th chapter, which was somehow systemically removed from every known manuscript in any known ancient biblical language, and from all of the ancient translations over a broad geographic distribution. Unfortunately the Two House and Hebrew Roots movements have been plagued with this kind of poor scholarship. The so-called lost 29th chapter of Acts is nothing more than a modern forgery, a fact that could be determined with the most basic of serious research on the topic.]

NOTES

[1] G. Murdock first published his translation of the Syriac (Peshito) New Testament in 1851-58. I have examined it and verified my impression that it does not contain a twenty-ninth chapter of Acts.

[2] See J. H. Ropes, The Text of Acts (in The Beginnings of Christianity, Part 1, Vol. 3), pp. 256, 316, 356, 371.

[3]The Signpost (London: Covenant Publishing Company, Ltd., n.d.), p. 77.

[4]Destiny Magazine (Haverhill, Mass.), July 1938, p. 10.

This article appeared originally as a chapter titled “The Twenty-ninth Chapter of Acts” in a copyrighted book (Modern Apocrypha by Edger J. Goodspeed, copyright 1956) (an Earlier, shorter version appeared in “Strange New Gospels, by the same anther in 1933). It is presented here in accordance with the Fair Use provision in that it is presented here for a non-profit, educational purpose, the original work was non-fiction, educational book, the material here comprises only ten pages of the original copyrighted work, and this use has essentially no effect on the potential market for, or value of the original work.

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Yesod HaBriah: Why Monogamy is Yeshua’s Halacha

Yesod HaBriah: Why Monogamy is Yeshua’s Halacha
By
James Scott Trimm

One of the halachic principles which distinguished the Essenes from the Pharisees (whom the Essenes termed “Wall Builders”) was a principle the Essenes called “Yesod HaB’riah” (The Principle/Foundation of Creation).

The Pharisees were divided on the issue of divorce. The House of Shammai allowed divorce only in the case of an “unclean matter” (adultery) while the House of Hillel allowed divorce even if the wife only spoiled a dish, and Akiva stretched this to allow a man to divorce his wife because he found a prettier one (m.Gittin 9:10)

The Essenes said the Pharisees had fallen into a trap of Belial saying:

They are caught in…Fornication, by taking two wives
in their lifetime although the Principle of Creation (Yesod HaBriah)
is “male and female He Created them” (Gen. 1:27) and those who
entered the ark “went into the ark two by two” (Gen. 7:9). Concerning
the Leaders it is written “he shall not multiply wives to himself” (Dt. 17:17)
(Damascus Document 4,20-5,2)

The Essenes were accusing the Pharisees of effectively practicing polygamy in allowing divorce so easily, and in doing so, violating the Yesod HaBriah.

No doubt Messiah is citing Yesod HaBriah (The Principle of Creation) when he has the following halachic debate with a group of Pharisees:

19:3 And the P’rushim approached him, and tempted him,
saying, “Is it right for a man to put away his wife for every cause?”
19:4 And he answered and said to them:
“Have you not read that he who made man the beginning,
‘made them male and female’ (Gen. 1:27)
19:5 And said,
‘Wherefore shall a man shall leave his father
and his mother, and cleave to his wife, and the two shall become one flesh’ (Gen. 2:24)
19:6 And now then, they are no more two but one flesh
only. What therefore Elohim has joined together man cannot separate.”
19:7 But they said,
“And why then did Moshe then command
to give a bill of divorcement, and to put her away
if she was not pleasing in his sight?” (Deut. 24:1, 3)
19:8 And he answered them and said,
“Because Moshe on account of the hardness of your hearts,
allowed you to put away your wives,
but from the beginning it was not so.
19:9 And I tell you,
every man that has put away, or shall put away his wife,
except it be for fornication, and takes another,
commits adultery. And whoever takes the divorced also
commits adultery.
(Mt. 19:3-9)

Notice that divorce and polygamy equally fall under the violation of the Yesod HaBriah. Neither actually violates the Torah itself, but both violate a halachic principle which is preferred.

Notice that Yeshua treats divorce as a last resort, which YHWH does not forbid, but does discourage. YHWH recognized that divorces happen in society and thus the Torah regulates divorce. The Torah does not encourage divorce, and certainly does not find it a blessing, because it violates the Yesod HaBriah (Principle of Creation).

Polygamy, like divorce, violates the Yesod HaBriah. The Torah does not forbid polygamy, it recognized that polygamy was practiced and thus regulated it. The Torah did not encourage polygamy, and certainly does not find it to be a blessing, because it violates the Yesod HaBriah (Principle of Creation).

Now imagine a leader in the movement wrote a book encouraging men to divorce their wives because they found prettier women, or because their food was not cooked to suite them. Imagine that the book called this a “shocking freedom” and a blessing even for women. Imagine the leader sends out an email soliciting pretty women to match with these men who are ready to divorce. Imagine he changes the whole focus of his ministry to promoting divorce to find prettier women. What would you expect the Overseers to do?

Just as divorcing a wife for a prettier woman violates the Yesod HaBriah, so does Polygamy. While polygamy does not violate the Torah, it does violate the Yesod HaBriah. A leader within the movement who encourages polygamy should be treated just as one who encourages divorcing wives for prettier women, and solicits pretty women to step into the dissolved marriages.

Yeshua’s Halacha, was for monogamy and against polygamy, and that therefore, is Nazarene halacha.

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The Three Garments of the Soul

The Three Garments of the Soul
and
The Manifestations of the Ruach
By
James Scott Trimm

Concerning the manifestations of the Ruach HaKodesh (Holy Spirit) Paul writes:

7 But the manifestation of the Spirit is given to each man, as it is profitable for him.
8 There is a word of wisdom that is given for it by the Spirit: and for another, a word of knowledge by the same Spirit,
9 For another, has trust by the same Spirit; for another, gifts of healing by the same Spirit,
10 And for another, power, and for another, prophecy, and for another, discerning of the Spirit, and for another, kinds of tongues, and for another, the interpretation of tongues.
11 Now all these [things], the same Spirit works and distributes to every man as He wills.
(1Cor. 12:7-11 HRV)

These nine manifestations fit neatly into three groups which correspond perfectly with the Chasidic teaching of the “Three Garments of the Soul”. The Baal Shem Tov taught that the Soul has three garments, these are three ways in which the nefesh elokit (divine soul) expresses itself in this world:

“And Hashem spoke to Moshe saying: Speak to the B’nai Yisrael and say to them, When you come over the Yarden into the land of Canaan, then shall appoint for yourselves cities that will be cities of refuge for you; that the slayer who kills an person unintentionally shall flee thereto. And they shall be to you cities for refuge from the avenger…” (Bamidbar 35:9-12.)

Reb Levi Yitzchak of Berditchev taught in the name of the Baal Shem Tov, that the three cities of refuge (there were three cities of refuge on each side of the Jordan) represent the three garments of the soul: thought, speech and action.

And as Rebbe Zalman writes in the Tanya:

In addition, every divine soul (nefesh elokit) possesses three garments, viz., thought, speech and action, [expressing themselves] in the 613 commandments of the Torah. For, when a person actively fulfils all the precepts which require physical action, and with his power of speech he occupies himself in expounding all the 613 commandments and their practical application, and with his power of thought he comprehends all that is comprehensible to him in the Pardes of the Torah— then the totality of the 613 “organs” of his soul are clothed in the 613 Commandments of the Torah.
(Tanya; Likutei Amarim; Chapter 4)

These three garments of the soul are derived from the Torah:
But the word is very near unto you:
in your mouth and in your heart,
that you may do it.
(Deut. 30:14 HRV)

The first century Jew Philo of Alexandria understood this passage similarly saying:

(236) It is worth while, therefore, to examine what is meant by this purification which may be accomplished in three ways. Now it may almost be said that both offences and good actions are perceived to exist in three things; in intention, or in words, or in actions. On which account Moses, teaching in his hortatory admonitions that the attainment of good is not impossible nor even very difficult, says, (237) “It is not necessary to soar up to heaven, nor to go to the borders of the earth and sea, for the attainment of it, but it is near, yea, and very Near.”(Deut. 30:10.) And then in a subsequent passage he shows it all but to the naked eye as one may say, where he says, “Every action is in thy mouth, or in thy heart, or in thy Hands:”(Deut. 30:14.) meaning under this symbolical expression, in thy words, or in they designs, or in thy actions. For he means that human happiness consists in wise design, and good language, and righteous actions, just as the unhappiness arises from the contrary course.
(On the Change of Names 236-237)

(183) Moreover, Moses delivers to us very beautiful exhortations to repentance, by which he teaches us to alter our way of life, changing from an irregular and disorderly course into a better line of conduct; for he says that this task is not one of any excessive difficulty, nor one removed far out of our reach, being neither above us in the air nor on the extreme borders of the sea, so that we are unable to take hold of it; but it is near us, abiding, in fact, in three portions of us, namely, in our mouths, and our hearts, and our hands; (Deut. 30:11.) by symbols, that is to say, in our words, and counsels, and actions; for the mouth is the symbol of speech, and the heart of counsels, and the hands of actions, and in these happiness consists. (184) For when such as the words are, such also is the mind; and when such as the counsels are, such likewise are the actions; then life is praiseworthy and perfect. But when these things are all at variance with one another life is imperfect and blameable, unless some one who is at the same time a lover of God and beloved by God takes it in hand and produces this harmony. For which reason this oracular declaration was given with great propriety, and in perfect accordance with what has been said above, (Lev. 26:12.) “Thou hast this day chosen the Lord to be thy God, and the Lord has this day chosen thee to be his people.”
(On the Virtues 183-184)

And yet, what need is there, either of long journeys over the land, or of long voyages, for the sake of investigating the seeking out virtue, the roots of which the Creator has laid not at any great distance, but so near, as the wise lawgiver of the Jews says, (Deut. 30:14.) “They are in thy mouth, and in thy heart, and in thy hands:” intimating by these figurative expressions the words, and actions, and designs of men; all of which stand in need of careful cultivation.
(Every Good Man is Free 68)

Likewise the three manifestations of the Spirit follow this same pattern of the three garments:

The manifestations of the Word of Wisdom, Discerning of the Spirit and the Word of Knowledge are the Ruach manifesting itself through the garment of thought.

The manifestations of Power, Faith and Gifts of Hearing are the Ruach manifesting itself through the garment of action.

And the manifestations of Tongues, Prophecy and Interpretation of Tongues are the Ruach manifesting itself through the garment of speech.

The Ruach HaKodesh is manifested through the three garments by which our nefesh elokit (divine soul) is expressed in this world.

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Monogamy: The Ideal Union of Two Half Souls

Monogamy: The Ideal Union of Two Half Souls
By
James Scott Trimm

Although the Torah does not forbid polygamy, in the soul of the Torah we learn that the Image of Elohim is a “male and female” image, and that the ideal marriage is a reunion of two half souls, which become one.

Mankind was created in the image of Elohim (Gen. 1:26-27; 1Cor. 11:7). This image of Elohim is an invisible image of attributes, which make up the Godhead (Col. 1:15; Rom. 1:27).

Because that which may be known of Elohim is manifest in them;
for Elohim hath shewed it unto them.
(Rom. 1:19)

Then in Rom. 1:26-28 we are told that those who fail to perceive these things may fall into the errors of Homosexuality and Lesbianism . So when in creation were Elohim’s invisible attributes manifested in man and made clearly seen. The answer is in the Torah, in Gen. 1:26, 27 where we read:

Then Elohim said, “Let Us make man in Our image,
according to Our likeness…
So Elohim created man in His own image;
in the image of Elohim He created him;
male and female He created them.

Now following the parallelism of the passage, “Our image”, “Our likeness” and “male and female” appear to be parallel terms.

These feminine and masculine attributes are represented in the Tanak (“Old Testament”) by the Father (Jer. 31:9; Mal. 1:6; Is. 63:16; 64:8), the Mother (Is. 66:13 ) and the Son (Prov. 30:4; Ps. 2:2, 7, 12).

According to Jewish tradition, as stated in the Sefer Yetzirah, the Godhead is made up of ten aspects called “sefirot”:

Ten Sefirot of Nothingness ten and not nine ten and not eleven…
(Sefer Yetzirah 1:4)

If we arrange the attributes (sefirot) under three columns according to their characteristics as Mother (feminine), Father (masculine) and Son (feminine and masculine in perfect balance).

According to Jewish tradition the ten sefirot are arranged on a chart known as the “Tree of Life” under three columns known as the “three pillars of the Godhead”.

As we read in the Bahir:

Why are they called Sephirot?
Because it is written (Psalm 19:2),
“The heavens declare (me-SaPRim) the glory of Elohim.”
And what are they?
They are three. Among them are three troops and three dominions.
(Bahir 125-126)

The Zohar describes the three pillars of the Godhead as follows:

Then Elohim said, “Let thee be light; and there was light.
And Elohim saw that the light was good…
Why, it may be asked, was it necessary to repeat the word “light” in this verse? The answer is that the first “light” refers to the primordial light which is of the Right Hand, and it is destined for the “end of days”; while the second “light” refers to the Left Hand, which issues from the Right.

The next words, “And Elohim saw the light that it was good” (Gen. 1:4), refer to the pillar which, standing midway between them, unites both sides, and therefore when the unity of the three, right, left, and middle, was complete, “it was good”, since there could be no completion until the third had appeared to remove the strife between Right and Left, as it is written, “And Elohim separated between the light and between the darkness.”…

This is the Middle Pillar: Ki Tov (that it was good) threw light above
and below and on all other sides, in virtue of YHWH, the name which
embraces all sides.
(Zohar 1:16b)

The three columns of the Tree of Life chart are known as the “Three
Pillars of the Godhead.” These three pillars or columns correspond to
three “Supernal Lights” also known as the three Tzachtzachot.

The Encyclopedia Judaica explains these three supernal lights this way:

…above all emanated powers, there exist in “the root of all roots” three hidden lights which have no beginning, “for they are the name and essence of the root of all roots… It is stressed that these three lights constitute one essence and one root which is “infinitely hidden” (ne’lam ad le-ein sof) [literally: hidden until Eyn-Sof],
forming a kind of kabbalistic trinity that precedes the emanation of the ten Sefirot…. In the terminology of the Kabbalah these three lights are called tzachtzachot (splendors)… Christians later found an allusion to their own doctrine of the trinity in this theory.
(KABBALAH by Scholem p. 95)

These qualities represent the male and female aspects of Elohim as the Encyclopedia Judaic also states:

Reference to male and female appear not only in the symbolism of father and mother, son and daughter… but also in the striking use of sexual imagery which is a particular characteristic of the Zohar…
(Kabbalah p. 573 – emphasis added)

This concept of YHWH being expressed as a Father (Is. 63:16; 64:8; Jer. 31:9 & Mal. 1:6) and a Mother (Is. 66:13) is found in the Tanak (“Old Testament”) itself, in which we are told that the image of Elohim in which man was created was “male and female” (Gen. 1:26-27).

Now in Romans 1:19-20 we are told:

19: Because that which may be known of Elohim is manifest in them; for Elohim hath shewed it unto them.
20: For the invisible things of him from the creation of the world are
clearly seen, being understood by the things that are made, even his
eternal power and Godhead; so that they are without excuse:
(Rom. 1:19-20)

Further down in Rom. 1:26-28 we are told that those who fail to
perceive these things may fall into the errors of Homosexuality and
Lesbianism.

So when in creation was Elohim’s invisible attributes manifest in man
and made clearly seen. The answer is in Gen. 1:26, 27 where we read:

Now following the parallelism of the passage, “Our image”, “Our likeness” and “male and female” appear to be parallel terms.

The male aspect of this image of Elohim is called “Father” as we read in the Tanak (“Old Testament”):

…If then I be a Father, Where is My honor?…
Says the YHWH of Hosts. …
(Mal. 1:6)

…You, O YHWH, are our Father,
Our Redeemer from everlasting is Your name.
(Is. 63:16)

But now. O YHWH, You are our Father;…
(Is. 64:7)

The female aspect of this image is called “mother” as we also read in
the Tanak (“Old Testament”):

As one whom his mother comforts, so will I [YHWH]
comfort you…
(Is. 66:13)

YHWH as a “comforter” is also known as the Ruach HaKodesh as we read in John:

…I will ask my Father and he will give you another comforter that will
be with you forever,
The Spirit of Truth …
(Jn. 14:16-17)

…the comforter, the Ruach HaKodesh, whom my Father will send in my name,…
(Jn. 14:27)

…when the comforter comes. Whom I will send you from my Father, the Spirit of Truth who has proceeded from my Father…
(Jn. 15:26)

…I will send the comforter to you.
(Jn. 16:7)

The Ruach HaKodesh is the Spirit of Elohim, which rested upon Messiah at his immersion:

…behold, the Spirit of Elohim descending from the heavens…
…and rested upon him…
(Mt. 3:16-17 see also Mk. 1:10-11; Lk. 3:21-22 & Jn. 1:33)

Which is the Spirit of YHWH which rests upon Messiah in Isaiah 11:2-4:

And the Spirit of YHWH shall rest upon him, the Spirit of Wisdom
(Chokmah) and Understanding (Binah) the Spirit of Counsel (Atzah) and power (Gevurah) the spirit of knowledge and of the fear (yirah) of
YHWH …But with righteousness shall he judge…
(Is. 11:2-4)

This Ruach HaKodesh is clearly is the “her/she” of Prov. 8:1-2, 12-18:

Does not wisdom call, And understanding put forth her voice?
Where the paths meet, she stands…I Wisdom (Chokmah) dwell with
prudence…the fear (yirah) of YHWH is to hate evil…
Counsel (atzah) is mine…I am understanding (Binah) power (Geburah) is mine…. …by me rule… all judges…

One problem that presents itself in translating the New Testament from Hebrew and Aramaic into English is that of the gender of the Ruach HaKodesh (Ruach HaKodesh). English is very different from Hebrew and Aramaic. To begin with English has three genders, masculine, feminine and neuter (i.e. he, she and it). Hebrew and Aramaic have no neuter gender. In Hebrew and Aramaic everything is either a “he” or a “she” and nothing is an “it”. Also gender plays a much more important role in Hebrew and in Aramaic than in English. In English gender is usually only an issue when dealing with pronouns. But in Hebrew and in Aramaic nouns and verbs are also masculine or feminine. And while there are no true adjectives in Hebrew (nouns are used as adjectives), noun modifiers must agree in gender with the noun. Now the Hebrew word RUACH (Aramaic RUCHA) is grammatically feminine as is the phrase Ruach HaKodesh. This is matched by the role of the Ruach HaKodesh as “comforter” (Jn. 14-16) and the identification of the “comforter” with YHWH acting as a “mother” (Is. 66:13).

Now in English the Ruach is often referred to as “he” or “it” as also in the Greek New Testament. However this seems very odd indeed to the Semitic mind. In fact the Peshitta Aramaic of Rom. 8:16 opens (literally) with “And she the Ruach gives testimony….”

While it is clear that the Ruach HaKodesh has no literal gender, it is also clear that the Ruach HaKodesh is grammatically and figuratively a “she”.

Now the ancient Nazarenes (an ancient Jewish sect of believers in Yeshua) actually believed the Ruach HaKodesh to be a sort of Heavenly Mother. These ancient Nazarenes used an apocryphal Gospel called The Gospel according to the Hebrews. While this apocryphal Gospel is now lost, several quotes from it have survived in the writings on the ancient “Church Fathers.” One of these quotes, found in Jerome’s commentary on Isaiah, tells the story of Messiah’s baptism as follows:

And it came to pass when YHWH was come up out of the water, the whole fount of the Ruach HaKodesh descended and rested upon him, and said to him, “My Son, in all the prophets was I waiting for you that you should come, and I might rest in you. For you are my rest, you are My firstborn son, that reigns forever.”
(Jerome- On Is. 11:2)

Here it is the Ruach HaKodesh, not the Father, who is calling Messiah “My Son” In another place the Church Fathers cite a passage from this lost Gospel where Messiah is reported as saying:

“Even so did my Mother, the Ruach HaKodesh, take me by one of my hairs and carry me away to the great mountain Tabor.”
[Origen- On Jn. 2:12; Hom. on Jer. 15:4; Jerome- On Micah 7:6; On. Is. 40:9; On Ezkl. 16:13]

There are other feminine titles for Elohim as well, which also point to the feminine aspect within the Godhead. Among these are terms like Shekinah (glory – a feminine word in Hebrew) and El-Shaddai. “El” means “Elohim” while Shaddai is the dual form of the Hebrew word “Shad” (Strong’s Heb. # 7699) “the breast of a woman” so that El-Shaddai signifies “El, the double breasted” or the Elohim with a woman’s breasts.

Just as there is a Father aspect of the Godhead and a Mother aspect of the Godhead, there is also a “Son” aspect of the Godhead as well as we read in the Tanak (“Old Testament”):

Who has ascended up into heaven, and descended?
Who has gathered the wind in his fists?
Who has bound the waters in his garment?
Who has established all the ends of the earth?
What is his name, and what is his son’s name, if you know?
(Prov. 30:4)

The kings of the earth stand up,
And the rulers take counsel together,
Against YHWH, and against His Messiah:…
I will tell of the decree:
YHWH said to me: “You are My Son,”
This day have I begotten you….
Kiss the Son, lest he be angry…
(Ps. 2:2, 7, 12)

We have already established that the right and left pillars are assigned as Mother and Father, the middle pillar, which balances the feminine and masculine characteristics from the male and female sides, is identified in the Zohar as “the Son of Yah” (“Yah” being short for “Yahweh” the proper name of Elohim.):

Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the Godhead,
which is the Son of Yah.
(Zohar 2:115)

In another Passage the Zohar has:

The Holy One, blessed be He, has a son, whose glory (tifret) shines
from one end of the world to another. He is a great and mighty tree,
whose head reaches heaven, and whose roots are set in the holy ground, and his name is “Mispar” and his place is in the uppermost heaven… as it is written, “The heavens declare (me-SaPRim) the glory (tifret) of Elohim” (Ps. 19:1).
Were it not for this “Mispar” there would be neither hosts
Nor offspring in any of the worlds.
(Zohar 2:105a)

This is intended to point the reader back to a familiar passage from the Bahir:

Why are they called Sephirot?
Because it is written (Psalm 19:2),
“The heavens declare (me-SaPRim) the glory of Elohim.”
(Bahir 125)

As the Middle Pillar of the Godhead the Son of Yah is centered and focused at tifret and is the harmony of all of the pillars. The Son encompasses the Tree of Life and the ten sefirot. “In him dwells all the fullness of the Godhead” (Col. 2:9).

Moreover the the Zohar elsewhere states:

We may also translate “he who withholds blessings from the Son” (Prov. 11:26), Whom the Father and Mother have crowned and blessed with many blessings, and concerning whom they commanded, “Kiss the Son lest he be angry” (Ps. 2:12), since he is invested with judgment (gevurah) and with mercy (chesed).
(Zohar 3:191b)

Now with all of this discussion about the plural nature of the Godhead, we must not lose sight of the primary tenant of Judaism, the Sh’ma. The Sh’ma declares the oneness of the Godhead as follows:

Hear O Israel: YHWH your Elohim, YHWH is ECHAD
(Dt. 6:4a)

Now this text stresses the oneness (echad) of YHWH. The question remains however, what in light of the plural nature of the Godhead, does “ECHAD” really mean?

The Hebrew word “echad” means “one” or “a unity.” This word appears in
several passages in the Torah, which make it clear that echad may refer to a unity:

Therefore a man shall leave his father and mother and be joined to his
wife, and they shall become one [echad] flesh.
(Gen. 2:24)

And YHWH said, “Indeed the people are one [echad] and they all have one language…
(Gen. 11:6)

Now Deut. 6:4 states:

Hear O Israel: YHWH your Elohim, YHWH is one [echad]

In light of the various passages discussed previously in which there are two or three pillars called “YHWH”, this passage could be read to mean that YHWH, Elohim and YHWH are echad (a unity.) In fact this is exactly the interpretation given to this passage by the Zohar:

The prescribed daily form of prayer
(a confession of the unity in the godhead),
has for its object, that you shall know and
comprehend it. We have said in many places
that this daily form of prayer is one of those
passages concerning the unity, which is taught
in the Scriptures. In Deut. 6:4, we read first
“YHWH”, then “our Elohim” and again “YHWH”,
which together make one unity. But how can
three names be one? Are they truly one,
because we call them one? How three can
be one can only be known through the revelation
of the Ruach HaKodesh, and, in fact, with closed eyes.
This is also the mystery of the voice. The voice is
heard only as one sound, yet it consists of three
substances, fire, wind, and water, but all three
are one, as indicated through the mystery of the
voice.

Thus are “YHWH”; “our Elohim”; “the lord”
but one unity, three substantive beings which
are one; and this is indicated by the voice
which a person uses in reading the words,
“Hear, O Israel,” thereby comprehending
with the understanding the most perfect unity
of the boundless one; because all three
are read with one voice, which indicates a
trinity.

And this is the daily confession of faith
of the unity, which is revealed by
the Ruach HaKodesh in a mystery. Although
there are so many persons united in the unity,
yet each person is a true-one;
what the one does, that the other does.
(The Zohar Vol. 2 p. 43):

These qualities represent the male and female aspects of Elohim as the Encyclopedia Judaica also states:

Reference to male and female appear not only in the symbolism of
father and mother, son and daughter… but also in the striking use of
sexual imagery which is a particular characteristic of the Zohar…
(Kabbalah p. 573)

According to Scripture man was originally created in the image of Elohim “male and female” (Gen. 1:27) then Elohim took the “rib” from Adam and made “woman” (Gen. 2:21-22). The Hebrew word for “rib” here can also be translated “side” so that Elohim took one “side” of man and made woman. One Jewish tradition has it that man was originally created male on his right side and female on his left side. Another Jewish tradition has it that man and woman were originally joined at the back and that Elohim separated them with an axe. Fanciful as these traditions are, there is some truth to them. Today we know that males and females have tendencies to each be more dominant on different hemispheres of their brains. Jewish tradition holds that an unmarried man is only half of a man.

When a man and woman are joined together they become “one”:

Therefore shall a man leave his father and his mother,
and shall cleave unto his wife:
and they shall be one flesh.
(Gen. 2:24)

They each complete the other and restore each other to the very image of Elohim that man was originally made in: male and female. This joining together and oneness is not just physical, but spiritual as
well. Messiah refers to them as having been joined by Elohim:

And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,
And said, For this cause shall a man leave father and mother, and
shall cleave to his wife: and they twain shall be one flesh?
Wherefore they are no more twain, but one flesh.
What therefore Elohim hath joined together, let not man put asunder.
(Mt. 19:4-6)

Ephesians states:

So it is right for husbands to love their wives as their [own] bodies,
for he who loves his wife loves his nefesh.
(Eph. 5:28).

(“Nefesh” is the Aramaic word for “soul”) Why does Paul say that a man who loves his wife, loves his own soul?

When Elohim called the Prophet Jeremiah He said:

Then the word of YHWH came unto me, saying,
Before I formed you in the belly I knew you;
and before you came forth out of the womb I sanctified you,
and I ordained you a prophet unto the nations.
(Jer. 1:4-5)

Elohim knew the soul of Jeremiah before Jeremiah was ever born. This is because all creation was completed by the end of the sixth day of creation as the Scripture states: “And on the sixth day Elohim finished His work which He had made…” (Gen. 2:2)

Now when man was first created on the sixth day, man was created “in the image of Elohim … male and female. (Gen. 1:26-27)

However after creation was completed Elohim extracted the “female” aspect of man and made woman:

And Adonai YHWH caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the Adonai YHWH had taken from man, made he a woman, and brought her unto the man.
And Adam said, This is now bone of my bones, and flesh of my flesh:
she shall be called Woman, because she was taken out of Man.
(Gen. 2:21-23)

The Hebrew word for “rib” in this verse can also mean “side”. The text goes on to say:

24: Therefore shall a man leave his father and his mother,
and shall cleave unto his wife: and they shall be one flesh.
(Gen. 2:24)

All creation was completed on the sixth day. Every soul that would ever be created was created by the end of that sixth day. All of these souls were, like that of the first man, both “male and female” and just as Elohim extracted the female side of Adam to make Eve, He must also have extracted the female “side” of all of the other souls, thus dividing them each into what one might think of as “half souls”, a female half and a male half. When two such half-souls are reunited they become “one” just as the image of Elohim from which they were modeled is “male and female” (Gen. 1:26-27) yet is totally united as
“one” (Deut. 6:4).

The Talmud says:

R. Eleazar said: Any man who has no wife is no proper man;
for it is said, Male and female created He them
and called their name Adam.
(b.Yeb. 63a)

The Zohar elaborates on this ideal as it says:

All the souls in the world… are all mystically one,
But when they descend to this world they are
separated into male and female, though these are
still conjoined. When they first issue forth, they
issue male and female together. Subsequently,
when they descend (to this world) they separate,
one to one side and the other to the other. And
Elohim afterwards mates them—Elohim and no other,
He alone knowing the proper mate to each. Happy
is the man who is upright in his works and walks
in the way of truth, so that his soul may find its
original mate, for then he becomes indeed perfect,
and through his perfection the whole world is
blessed.
(Zohar 1:85b)

Ideally then if a man has been reunited with his other “side” and he loves his wife, he is literally loving his own soul, just as Paul says in the original Aramaic!

Thus the ideal marriage in the soul of the Torah, is a union between two half souls, which become one, thus emulating the “male and female” image of Elohim from which we were created.

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The Torah Inside

The Torah Inside
By
James Scott Trimm

Observing Torah must not be empty and detached, simply going through the motions. Observing Torah flows from our internalization of Torah.

The Torah is the very expression of the mind of Elohim. When the wisdom of Torah gestates in our understanding it gives birth to a knowledge of Torah within us. This Torah within us unites with our mind and manifests itself in what we think, what we say and what we do, thus overcoming the evil inclination within us and uniting us with the mind of YHWH, thus “cleaving” to YHWH. We do not observe Torah as one trying to earn something, but with no mind of a reward, for its own sake, to bring us closer to YHWH, out of the love and awe that we have for Him.

This internalization of Torah is clear in the Talmud. One of the first disputes recorded in the Mishnah centers around the issue of how the shema should be recited:

The House of Shammai says: In the evening one should recline in order to recite the shema, and in the morning they should stand. As it is written “when you lie down and when you rise up.” (Deuteronomy 6:7)
But the House of Hillel says: Everyone may recite the Shema in his own way, as it is written: “And you shall go by the way” (Deuteronomy 7:7)
(m.Berachot 1:3)

The House of Shammai took the phrase “when you lie down and when you rise up.” (Deuteronomy 6:7) to mean that the shema should literally be said lying down and standing up.

But the House of Hillel taught that this simply referred to the time at which people lie down and the time at which people rise up, and not to the position in which one recites the shema.

Note that the House of Shammai were concerned primarily with the outward expression, with whether one was standing or reclining, while the House of Hillel were less concerned with such outward expression and much more concerned with the way in which one recited the Shema, that they made it their own way, that they meant it and walked in it. Note the difference in emphasis of the two houses.

Hillel was more concerned with the inner man, while Shammai was more concerned with the outer man. Hillel was concerned with the Spirit of the Law, while Shammai was more concerned with the Letter of the Law.

This overriding concept of sincerity is also found in the Mishna in tractate Menachot:

“…all are the same, the one who offers much and the one who offers little,
on condition that a man will direct his intention to Heaven.”
(m.Menachot 13:11)

Again, the act of Torah observance must not be an empty matter of going through the motions, it must proceed from our internalization of Torah.

The Torah and the Messiah are one. When we study Torah, the Wisdom of Torah gestates in our Understanding and gives birth to Knowledge of Torah. This is what is meant by having the Torah in our inward parts. Since the Torah and the Messiah are one, this is also having the Messiah within us. The Messiah within us is a spark of YHWH within us, a second soul. While our animal soul has an inclination to do evil, this second soul has an inclination to do good. This helps us to overcome our evil inclination. This occurs as Wisdom, Understanding and Knowledge of Torah within us flows from our mind down to our emotions, resulting in a love for Elohim that inclines us to keep the positive commandments, and awe for Elohim that inclines us not to violate the negative commandments.

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Yichud: Unity with YHWH

Yichud: Unity with YHWH
By
James Scott Trimm

Our Messiah Yeshua said:

11 From now on, I am not in the world: but these are in the world. And I come to you, Set-Apart Father: keep them in Your Name that You gave Me, <that they be one, as we are. >
12 While I was with them in the world, I kept them in Your Name; those whom You gave Me I have kept, and not one of them is lost: except the son of destruction, that the Scripture might be fulfilled.
13 And now I come to you. And these things I speak in the world that My joy might be full in them.
14 I have given them Your word: and the world hated them because they were not of the world, as I am not of the world.
15 I do not ask that You take them from the world: but that You keep them from evil,
16 For they are not of the world, as I am not of the world.
17 Father, sanctify them by Your truth: for Your word is truth.
18 As you sent Me into the world, also I send them into the world.
19 And for their sakes, I sanctify My nefesh, that they also might be sanctified in truth.
20 And I do not ask for the sake of these alone, but also for the sake of those who will have trust in Me, through their word.
21 That all might be one, as You are My Father, in Me, and I am, in You: that they also might be one in us, that the world might believe that You sent Me.
22 And the glory that You gave Me I gave to them, that they might be one, as we are one.
23 I am in them, and You are in Me, that they be perfected into one: and that the world, might know that You sent Me, and that You have loved them, as also You loved Me.
(John 17:11-23 HRV)

Now there are three important things (among many other) that we can learn from these words:

1. Messiah wishes us to have Yichud (unity) with YHWH just as he has Yichud with YHWH. And how do we attain Yichud (unity)? Here we learn that Messiah wishes us to be one with one another through our unity with Messiah and YHWH who are also one.

2. Messiah teaches us that this unity is achieved through the Word of YHWH, also referred to here as the “truth” (And we know from Ps. 119:142, 151 that the Torah is truth).

3. Messiah teaches us that through this Yichud (unity) his joy of fills us.

So how do we obtain Yichud (unity) with YHWH through the Torah, and how does that Yichud fill us with the joy of Messiah?

The key is that the Torah and YHWH are one. As we read in the Tanya:

…the Torah and the Holy One, blessed be He, are one. The meaning of this is that the Torah, which is the wisdom and will of the Holy One, blessed be He, and His glorious Essence are one, since He is both the Knower and the Knowledge, and so on,…

For the Holy One, blessed be He, has compressed His will and wisdom within the 613 commandments of the Torah, and in their laws, as well as within the combination of the letters of the Torah, the books of the Prophets and the Hagiographa, and in the exposition thereof which are to be found in the Agadot and Midrashim of our Rabbis of blessed memory. All this in order that each neshamah, or ruach and nefesh in the human body should be able to comprehend them through its faculty of understanding, and to fulfil them, as far as they can be fulfilled, in act, speech and thought, thereby clothing itself with all its ten faculties in these three garments….
(Tanya Chapter 4)

The Torah expresses the very mind of YHWH.

Now the human soul may be divided into its intellectual and emotional aspects. The intellectual aspects comprise the upper three sefirot, while the emotional aspects encompass the seven lower sefirot. As we read in the Tanya:

Now, each distinction and grade of the three— nefesh, ruach and neshamah— consists of ten faculties, corresponding to the Supernal Ten Sefirot (Divine manifestations), from which they have descended, which are subdivided into two, namely, the three “mothers” and the seven “multiples,” to wit: chochmah (wisdom) binah (understanding) and da at (knowledge); and the “seven days of Creation:” chesed (kindness), gevurah (power), tiferet (beauty), and so on.

Similarly is it with the human soul, which is divided in two— sechel (intellect) and middot (emotional attributes). The intellect includes chochmah, binah and da at (ChaBaD), whilst the middot are love of G-d, dread and awe of Him, glorification of Him, and so forth. ChaBaD [the intellectual faculties] are called “mothers” and source of the middot, for the latter are “offspring” of the former.
(Tanya Chapter 3)

Now through our intellect, we receive the Wisdom of the Torah, and having heard the Wisdom of Torah we subject it to Understanding. When Wisdom (chochmah) is subjected to Understanding (binah) the result is Knowledge (da’at)… it is Knowledge that brings Wisdom and Understanding together. When we receive as Wisdom a precept of Torah, and that precept like a seed enters into Understanding then that precept becomes part of us as our Knowledge. As we read in the Tanya:

Specifically: the faculties of ChaBaD in his soul are clothed in the comprehension of the Torah, which he comprehends in Pardes, to the extent of his mental capacity and the supernal root of his soul.
(Tanya Chapter 4)

Now, when an intellect conceives and comprehends a concept with its intellectual faculties, this intellect grasps the concept and encompasses it. This concept is [in turn] grasped, enveloped and enclothed within that intellect which conceived and comprehended it.

The mind, for its part, is also clothed in the concept at the time it comprehends and grasps it with the intellect. For example, when a person understands and comprehends, fully and clearly, any halachah (law) in the Mishnah or Gemara, his intellect grasps and encompasses it and, at the same time, is clothed in it.
(Tanya Chapter 5)

And as we read in 1Corinthians:

12 Now we have not received the spirit of the world, but the Spirit that is from Eloah, so that we might know the gifts that were given to us from Eloah,
13 Which also we speak, not in the teaching of words of the wisdom of sons of men, but in the teaching of the Spirit, and to spiritual men we compare spiritual things.
14 For the son of man who is in the nefesh, does not receive spiritual things, for they are foolishness to him, and he is not able to know that which is judged spiritually.
15 Now the spiritual man judges all things, and is not judged from man.
16 For who knows the mind of YHWH that he might instruct Him? But we have the mind of the Messiah.
(1Cor. 2:1-16)

From this knowledge comes faith, and the seven “middot” or emotions. Thus when we study Torah and that knowledge of Torah becomes a part of us and expresses itself in our thoughts, our words and our deeds, then we have Yichud with YHWH and that Yichud flows down through the seven middot expressing itself in the fear of YHWH and the joy of the love of YHWH. As we read in the Tanya:

And the middot, namely fear and love, together with their offshoots and ramifications, are clothed in the fulfilment of the commandments in deed and in word, namely, in the study of Torah which is “The equivalent of all the commandments.”
(Tanya Chapter 4)

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