Month: March 2025

Was the “Last Supper” a Passover Seder?
Debunking the “Artuo” Argument
By
James Scott Trimm

Some have argued that the so-called “Lord’s Supper” could not have been a Passover Seder based on the appearance of the Greek word artos (ἄρτος) in the Gospel accounts of the event—specifically in passages like Matthew 26:26. They claim that since artos typically refers to leavened bread, its use in the Gospels supposedly proves that the meal could not have been a Seder, where only unleavened bread (matzah) is used.

This claim simply does not hold up under scrutiny.

The Greek word artos has a broad semantic range. While it can refer to leavened bread, it can also refer to unleavened bread or even food in general. For example, in Luke 15:17, the term refers broadly to “food,” not specifically to bread. Similarly, in 2 Thessalonians 3:8, artos refers to sustenance in general. This broader usage is well-documented in A Greek-English Lexicon of the New Testament and Other Early Christian Literature by Bauer, Arndt, and Gingrich.

Moreover, artos is the Greek word used in the Septuagint (LXX)—the ancient Greek translation of the Hebrew Scriptures—to translate the Hebrew word lechem (לחם). In Isaiah 65:25, for example, the Hebrew has lechem, and the Greek renders it as artos. This is significant because lechem, like artos, is a flexible term. It can refer to leavened or unleavened bread, and even more broadly to food in general.

This linguistic overlap carries into Aramaic as well. The Aramaic equivalent of lechem is lachma—a term that appears in the traditional Passover Haggadah. Even today, at the Passover Seder, the blessing over the matzah (unleavened bread) is:

ברוך אתה יי, אלהינו מלך העולם, המוציא לחם מן הארץ.

Baruch ata YHWH, Eloheinu Melech ha’olam, hamotzi lechem min ha’aretz.

Blessed are You, YHWH our God, King of the universe, who brings forth bread from the earth.

Notice that even though the bread in question is clearly unleavened, the word used is still lechem—and by extension, the Greek artos and Aramaic lachma.

In short, the use of artos in the Gospel narratives does not disprove a Passover context for the Last Supper. Linguistically and culturally, artos is entirely compatible with matzah. Therefore, the argument based on the Greek terminology fails to overturn the overwhelming evidence—both from the Synoptic Gospels and from Jewish tradition—that the Last Supper was indeed a Passover Seder.

Help Us Keep the Vision Alive

If this message stirred something in your heart—if you believe, like we do, that the voices of the ancient Nazarenes deserve to be heard again—we invite you to partner with us.

Your support helps us research, write, and share these forgotten treasures with a new generation. Whether it’s uncovering lost texts, translating forgotten sources, or creating educational resources rooted in the original faith of Yeshua, every gift makes a difference.

Please consider making a donation today. Together, we can restore the ancient paths and light the way for those seeking the truth.

We Need your help today! Our rent is due on Tuesday, and right now, we do not have it!

Thank you for standing with us.

Donations can be sent by Paypal to donations@wnae.org or by the ling below thru Paypal, Zelle, GoFundMe, Bitcoin or Ethereum.

Click HERE to donate

Passover and the Day of Judgment:
A Lost Nazarene Tradition
By
James Scott Trimm

In the world of modern Messianic and Nazarene Judaism, we often associate the return of the Messiah and the final judgment with the fall feasts—Yom Teruah, Yom Kippur, and Sukkot. These mo’edim (appointed times) certainly have rich prophetic meaning and eschatological significance. But did you know that many ancient Nazarenes—the original followers of Yeshua as the Messiah—believed that the Day of Judgment would actually take place during Passover?

This belief comes to us from an ancient, now lost, text known as the Gospel according to the Hebrews.

What Was the Gospel According to the Hebrews?

The Gospel according to the Hebrews (GH) was an early gospel text, written in Hebrew or Aramaic, and used by the Nazarenes and Ebionites—Jewish followers of Yeshua who maintained Torah observance. Though the document itself has been lost to history, we possess about 50 quotations and fragments preserved through the writings of the so-called “Church Fathers” and medieval commentators.

The Third Century historian Eusebius wrote:

“And among them [doubted books] some have placed the Gospel according to the Hebrews which is the especial delight of those of the Hebrews who have accepted Messiah.” (Eusebius, Ecclesiastical History 3:25:5)

Likewise, Epiphanius referred to GH as “their Gospel” when describing the Ebionites, and Jerome confirmed its use by the Nazarenes and Ebionites alike.

Twentieth-century scholar Hugh Schonfield—no stranger to controversial research—gave the following assessment:

“Judged by ancient testimony alone it is indisputable that Hebrews has the best right of any Gospel to be considered a genuine apostolic production… Here is obviously a most valuable witness, perhaps the most valuable witness to the truth about [Yeshua]…” (Hugh Schonfield, According to the Hebrews, pp. 13–18)

Passover and the Resurrection of the Righteous

One of the most fascinating preserved references to this gospel comes from the Cateches celtique of the Breton Vaticanus Reginus, an obscure medieval text. It reads:

“These eight days of Passover, at which Messiah the son of God rose again, signify eight days after the recurrence of the Passover, at which the seed of Adam will be judged, as is proclaimed in the Gospel of the Hebrews; and for this reason the learned believe that the day of judgment will be at Passover, because on that day Messiah rose again, that on that day also the saints should rise again.” (Cateches celtique of the Breton Vaticanus Reginus, lat. 49; Studi e Testi 59, 1933, p.58)

This tradition is striking: it teaches that just as Messiah rose at Passover, so too will the righteous rise—and the world will be judged—during Passover. It implies a profound theological parallel between the Exodus of Israel, the resurrection of Yeshua, and the final redemption and judgment.

Why Does This Matter?

For modern Nazarenes, recovering these ancient beliefs isn’t just about historical curiosity—it’s about rediscovering the full picture of early faith in Yeshua as Messiah. The Gospel according to the Hebrews offers us a tantalizing glimpse into a version of the Yeshua tradition that was thoroughly Jewish, Torah-centered, and often quite different from later, Hellenized Christianity.

The idea that the Day of Judgment may come at Passover invites us to see this season not only as a time of historical remembrance and personal redemption but as a future moment of cosmic transformation. Just as the first Passover led to the liberation of Israel, and just as Messiah’s resurrection inaugurated the promise of eternal life, so too may the final judgment and resurrection of the righteous occur at this appointed time.

A Time to Reflect

As we prepare for the upcoming Passover season, let us remember that this appointed time is not just about what has happened, but what will happen. The seeds of ancient Nazarene belief—preserved in lost gospels and obscure writings—continue to bear fruit for those with ears to hear.

Chag Pesach Sameach—and may we be found ready on the Day of Judgment.

Help Us Keep the Flame Alive

If this message stirred something in your heart—if you believe, like we do, that the voices of the ancient Nazarenes deserve to be heard again—we invite you to partner with us.

Your support helps us research, write, and share these forgotten treasures with a new generation. Whether it’s uncovering lost texts, translating forgotten sources, or creating educational resources rooted in the original faith of Yeshua, every gift makes a difference.

Please consider making a donation today. Together, we can restore the ancient paths and light the way for those seeking the truth.

We must raise at least $530 by the end of the day today, or our account will plunge into the negative, starting a chain reaction of returned items and fees.

Thank you for standing with us.

Donations can be sent by Paypal to donations@wnae.org or by the ling below thru Paypal, Zelle, GoFundMe, Bitcoin or Ethereum.

Click HERE to donate

The Lost Gospel and the Resurrection:
A Nazarene Reflection for Passover
By
James Scott Trimm

As we approach Passover, a season rich with meaning and renewal, we as Nazarenes reflect not only on the Exodus from Egypt, but on the greater redemption brought by Messiah. In 1 Corinthians 15, we find one of the earliest summaries of that Good News:

“Moreover, brethren, I declare unto you the gospel which I preached unto you… that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures: and that he was seen of Cephas, then of the twelve… After that, he was seen of James; then of all the apostles.” (1 Cor. 15:1-7 KJV)

This brief but powerful summary is packed with early tradition. David Stern, in his Jewish New Testament Commentary, makes a fascinating observation on verse 7:

“The appearance to Ya’akov (James) … is not mentioned elsewhere in the New Testament but is reported in one of the apocryphal books, the Gospel according to the Hebrews.”

This mention leads us to one of the most intriguing lost texts of early Nazarene tradition: The Gospel According to the Hebrews.

A Nazarene Gospel Lost to Time

This ancient gospel—no longer extant—was once cherished by the earliest followers of Yeshua, particularly the Nazarenes and Ebionites. The Third-Century historian Eusebius wrote:

“And among them [doubted books] some have placed the Gospel according to the Hebrews which is the especial delight of those of the Hebrews who have accepted Messiah.” (Ecclesiastical History 3.25.5)

Epiphanius refers to it as “their gospel,” meaning the Ebionites (Pan. 30:16:4-5), and Jerome tells us it was in use among both Nazarenes and Ebionites alike:

“The Gospel which the Nazarenes and Ebionites use…” (Commentary on Matthew 12:13)

Although the gospel itself is lost, over 50 quotations from it survive in the writings of early Church Fathers. These fragments offer glimpses into an authentic stream of early Jewish belief in Yeshua.

The 20th-century scholar Hugh Schonfield was deeply impressed by this text’s historical weight:

“Judged by ancient testimony alone it is indisputable that Hebrews has the best right of any Gospel to be considered a genuine apostolic production…” (According to the Hebrews, pp. 13–18)

Schonfield even suggests that the canonical Synoptic Gospels may have drawn from this now-lost gospel, rather than the other way around.

Ya’akov HaTzadik and the First Resurrection Appearance

Of particular relevance to us as Nazarenes is the Gospel according to the Hebrews’ unique account of Yeshua’s appearance to Ya’akov (James). Jerome, writing in the fourth century, preserves this striking scene:

“Now the Lord, when he had given the cloth to the servant of the priest, went to Ya’akov and appeared to him. (For James had sworn that he would not eat bread from that hour in which he had drunk the Lord’s cup until he should see him risen from among them that sleep). A little further on the Lord says, ‘Bring a table and bread.’ And immediately it is added, ‘He took bread and blessed and broke and gave it to Ya’akov HaTzadik and said to him, “My brother, eat your bread, for the Son of Man is risen from among them that sleep.”’” (Jerome, On Illustrious Men, 2)

Here we have a profound echo of 1 Corinthians 15:7. This appearance to Ya’akov is not just an added detail—it reflects a deep connection between Passover, the Last Seder, and the earliest faith of the Nazarene community.

A Nazarene Reflection for Today

For modern Nazarenes, this account offers a moving meditation for Passover. It reminds us that the resurrection was not merely a cosmic event—it was personal, relational, and rooted in covenant. Yeshua appears to Ya’akov—his brother in the flesh and spirit—and shares a sacred meal, fulfilling the promise of redemption.

In our own Seder celebrations, as we break the matzah and recall the cup, let us also remember this hidden witness. Let us reflect on the ancient faith of our forebears who walked with Yeshua, and preserved a gospel that affirmed his resurrection not in abstraction, but in intimate, Jewish context.

May we, like Ya’akov HaTzadik, hunger for the truth of the Risen One, and may that hunger be satisfied this Passover with the bread of new life.

Partner with Us: Restore the Path, Rekindle the Light

Nazarene Judaism is rising again—not as a relic of the past, but as a living, breathing expression of faith that honors both Torah and Messiah. Our mission is to:

Rebuild the ancient halachic path of the early Nazarenes

Teach and publish works that illuminate the Jewish roots of the Besorah (Gospel)

Gather scattered seekers into community rooted in mitzvot and Messiah

Preserve sacred traditions while walking boldly into the future

We cannot do this alone. Just as the Temple was not built by one set of hands, the restoration of Nazarene Judaism needs a faithful remnant to rise and give.

If this vision speaks to your heart… if you believe it’s time for the true light of Yeshua within Torah to shine again… then we invite you to give.

Your offering—whether large or small—is a spark that helps rekindle the fire.

Let us join hands as builders, torchbearers, and restorers of the ancient path.

Donate today. Walk with us. Restore the Light.

We must raise at least $400 by the end of the day today, or our account will plunge into the negative, starting a chain reaction of returned items and fees/

Donations can be sent by Paypal to donations@wnae.org or by Zelle, Go Fund Me, Bitcoin or Ethereum.

Click HERE to donate

The Good That Is El:
Yeshua, the Commandments, and the Middle Pillar of Light
By
James Scott Trimm

In Matthew 19:16–17, a seeker approaches Yeshua with the most essential question in all of Jewish faith:

“Good Rabbi, what good thing shall I do, that I may acquire the life of the world to come?”

Yeshua’s response seems surprising, even evasive at first:

“Why do you ask me concerning what is good? There is none good but one: there is a good, and that is El. And if you desire to enter into the life of the world to come: keep the commandments of El.”
(Matthew 19:16–17, HRV)

To the casual reader, this might appear to diminish Yeshua’s role, deflecting the title of “Good.” But to a Nazarene Jew grounded both in Torah and the deep wells of Jewish mysticism, this moment reveals a profound affirmation of both divine unity and the path to eternal life.

The Source of All Good

Yeshua’s words echo Deuteronomy 6:4—“Hear, O Israel, YHWH is our Elohim, YHWH is one.” Goodness is not a concept detached from its source; it is a divine attribute rooted in the very essence of El. Yeshua clarifies that true goodness is not found in human behavior alone, but in alignment with the One who is good. In doing so, he affirms that his mission is not to redirect worship toward himself, but to restore Israel to the Good One—El—and to the path of mitzvot.

The Middle Pillar and the Light of the World

This teaching resonates with the mystical insight of the Zohar, which speaks of a hidden, primordial light destined for the righteous in the world to come:

“Let there be light, and there was light… The first ‘light’ refers to the primordial light… destined for the end of days… the second ‘light’ refers to the Left Hand, which issues from the Right… The next words, ‘And God saw the light that it was good,’ refer to the pillar which, standing midway between them, unites both sides.”
(Zohar 2:167a)

The Zohar identifies this unifying force as the Middle Pillar, a figure of harmony between the extremes. The phrase ki tov—“that it was good”—marks the appearance of this Middle Pillar, which brings unity to divine attributes and casts light above and below. It is this harmony of divine attributes—compassion and judgment, right and left—that embodies the Good.

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

In the light of this mystical teaching, we can see Yeshua as the embodiment of the Middle Pillar—the Tzaddik who brings unity between the justice of the Torah and the compassion of the Spirit. His mission is not to nullify the commandments, but to call us back to them with renewed depth and understanding.

The Path to the World to Come

When the man asks, “What good thing shall I do?” Yeshua answers with absolute clarity: “Keep the commandments of El.” This is not a new path, but the ancient one—Halacha rooted in the Torah, illuminated by the Spirit.

For the Nazarenes, the commandments are not burdens but lights—ner mitzvah v’Torah or (“a commandment is a lamp and Torah is light,” Proverbs 6:23). To walk in the commandments is to align ourselves with the primordial light—the very light YHWH declared “good” at creation, the light that shines through the Middle Pillar, the light destined for the righteous in the world to come.

Conclusion

Yeshua is not denying his own goodness—he is pointing to its Source. As the Middle Pillar, he reflects the Light of El, uniting heaven and earth, right and left, body and spirit. He reminds us that the way to acquire the life of the world to come is not through esoteric secrets or new doctrines, but through humble obedience to the mitzvot of El.

In Yeshua, the Light of the World, we see the Torah made flesh—the embodiment of divine Goodness. And in the path he walks and teaches, we return to the unity of YHWH, the Light of creation, and the commandments that lead to life.

Partner with Us: Restore the Path, Rekindle the Light

Nazarene Judaism is rising again—not as a relic of the past, but as a living, breathing expression of faith that honors both Torah and Messiah. Our mission is to:

Rebuild the ancient halachic path of the early Nazarenes

Teach and publish works that illuminate the Jewish roots of the Besorah (Gospel)

Gather scattered seekers into community rooted in mitzvot and Messiah

Preserve sacred traditions while walking boldly into the future

We cannot do this alone. Just as the Temple was not built by one set of hands, the restoration of Nazarene Judaism needs a faithful remnant to rise and give.

If this vision speaks to your heart… if you believe it’s time for the true light of Yeshua within Torah to shine again… then we invite you to give.

Your offering—whether large or small—is a spark that helps rekindle the fire.

Let us join hands as builders, torchbearers, and restorers of the ancient path.

Donate today. Walk with us. Restore the Light.

Donations can be sent by Paypal to donations@wnae.org or by Zelle, Go Fund Me, Bitcoin or Ethereum.

Click HERE to donate

Hypocrisy and the Hidden Heart:
Yeshua’s Rebuke in Matthew 6
By
James SCott Trimm

In Matthew chapter 6, Yeshua delivers a pointed rebuke—not against outward religious observance itself, but against hypocrisy. His message is not anti-Jewish or anti-Pharisee, as some mistakenly claim, but deeply rooted in Jewish prophetic and ethical tradition. As Nazarenes, we understand Yeshua not as one who stood outside Judaism, but as one calling it back to authenticity.

Who Are the “Hypocrites”?

Throughout Matthew 6, Yeshua repeatedly uses the term “hypocrites” (Greek: hypokrites, Hebrew: khanafim) to describe those who perform righteous acts—almsgiving, prayer, and fasting—for the sake of public approval rather than divine devotion. This critique aligns not just with the prophetic tradition, but with rabbinic voices as well.

The Talmud recounts an insightful comment from King Yannai:

“Fear not the Pharisees and the non-Pharisees but the hypocrites who are the Pharisees; because their deeds are the deeds of Zimri but they expect a reward like Phineas”
(b.Sotah 22b)

This internal critique within Judaism recognizes that hypocrisy was not foreign to the religious class—but it also wasn’t confined to it. Hypocrisy is a spiritual condition, not a denominational one.

This passage also tells us that Yeshua was not unique in criticizing the Pharisees for a problem with hypocrisy in their ranks, as the Talmud itself. makes this same criticism.

Almsgiving, Prayer, and Fasting: The Hidden Path

Matthew 6:2–4:

“When you give alms, do not sound a trumpet before you, as the hypocrites do…”

Here Yeshua rebukes the self-glorifying motive behind charity. It is not the act of giving that is criticized, but the desire for recognition. This sentiment echoes the Jewish teaching that charity should be given in secret (cf. Mishneh Torah, Gifts to the Poor 10:7–14).

Matthew 6:5–6:

“When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and street corners to be seen by others…”

This is often misunderstood as a blanket condemnation of Jewish prayer practice. But in fact, the Talmud offers a parallel teaching:

“One who says the Tefillah so that it can be heard is of the small of faith.”
(b.Berakhot 24b)

Yeshua’s words point to the intent of the heart. He recommends instead private prayer, perhaps even under the tallit, drawing on the Jewish practice of creating a personal sanctuary through one’s prayer shawl.

Matthew 6:16–18:

“When you fast, do not disfigure your faces as the hypocrites do…”

Again, this is not an anti-Pharisee polemic, but likely a critique of a popular Essene practice. Josephus describes the Essenes as avoiding anointing themselves with oil, considering it defilement:

“They think oil is defilement… for they think to be sweaty is a good thing…”
(Josephus, Wars 2.8.3)

Yeshua instead teaches to anoint the head and wash the face—pointing to a joy-filled, inward fasting not performed for public admiration.

What About the Gentiles?

In Matthew 6:7–8, Yeshua shifts from the hypocrites to the “Gentiles” (Greek: ethnoi), warning against vain repetitions in prayer. However, this section is complex.

Some ancient manuscripts, like Codex Vaticanus, read hypocrites here instead of Gentiles. Hebrew Matthew uses khanefim—a term meaning profane but carrying the implication of hypocrisy—in all these verses.

Interestingly, the Aramaic Peshitta and Old Syriac versions differ here. Some use khanafa, the Aramaic cognate of khanef, but in Syriac, this term came to mean heathen or Gentile. It’s possible that the original Hebrew manuscript used khanefim consistently, and linguistic shifts in translation led to some versions reading “hypocrites” and others “Gentiles.”

The underlying message is clear: whether Jew or Gentile, hypocrisy and empty ritualism are equally condemned.

This understanding is in harmony with the Mishnaic instruction:

“Do not make your prayer a matter of routine, but [let it be] a plea for mercy and supplication before the Omnipresent…”
(m.Avot 2:13)

Hypocrites and the Shekhinah

The seriousness of hypocrisy in Jewish thought cannot be overstated. The Talmud lists hypocrites among those who will not receive the presence of the Shekhinah:

“Four classes will not receive the presence of the Shekhinah: scoffers, liars, hypocrites, and slanderers.”
(b.Sanhedrin 103a)

Yeshua’s teachings reflect this same spiritual gravity. Hypocrisy, in his view, is not just poor behavior—it is a barrier to divine intimacy.

A Nazarene Reflection

As Nazarenes, we view Yeshua’s teachings not as foreign to Judaism, but deeply embedded within it. His critique of hypocrisy echoes the prophets, the rabbis, and the sages. His call is to a hidden wholeheartedness, one not performed for men but directed toward Elohim. He teaches that righteousness without sincerity is empty, and religiosity without humility is just a show.

Yeshua is not dismantling Jewish tradition—he is purifying it. His words in Matthew 6 are not an attack on Judaism, but a plea to return to its spiritual core.

May we heed that call and live with integrity, offering our hearts—not just our words—to the One who sees in secret.

Support the Restoration of Nazarene Judaism

The ancient sect of the Nazarenes—followers of Yeshua who remained faithful to the Torah and the traditions of Israel—has been nearly lost to history. But today, we are working to restore this authentic expression of Jewish faith, reviving its teachings, traditions, and halacha in the spirit of the earliest disciples.

Your support can help us continue this vital work—preserving and sharing the wisdom of Nazarene Judaism, publishing scholarly research, and building a community dedicated to this ancient path.

We must raise at least $160 by the end of the day to cover bills hitting our account tonight!

Every contribution, large or small, makes a difference. Join us in restoring the faith of the Nazarenes for future generations.

Donate today and be part of this historic revival!

Donations can be sent by Paypal to donations@wnae.org or by Zelle, Go Fund Me, Bitcoin or Ethereum.

Click HERE to donate

The Lord’s Prayer from a Jewish Perspective
By
James Scott Trimm

The Lord’s Prayer (Matthew 6:9-13) is one of the most well-known prayers in Christianity. However, when examined closely, it becomes clear that its structure, themes, and language are deeply rooted in Jewish liturgical traditions. Yeshua (Jesus) was not introducing a new form of prayer but rather drawing from existing Jewish prayers and concepts, aligning with the teachings of the Pharisees and the broader tradition of Jewish piety.

Rejecting Pagan Practices in Prayer

Matthew 6:7-8 states:

“And when you pray, multiply not your words like the Goyim do…”

Many mistakenly interpret this as a critique of Jewish liturgical repetition, but the phrase explicitly references the practices of the Goyim (Gentiles). In fact, Jewish tradition also warns against empty, repetitive prayers. The Mishnah records a similar instruction:

“And when you pray, don’t treat your praying as a matter of routine. But let it be a [plea for] mercy and supplication before the Omnipresent, blessed be He…”
(m.Avot 2:13).

Thus, Yeshua’s teaching aligns with Jewish thought, emphasizing sincerity over rote recitation rather than rejecting Jewish prayer traditions.

“Our Father in Heaven” – A Common Jewish Address

Yeshua begins the prayer with:

“Our Father in Heaven”

This phrase is not unique to the Lord’s Prayer. It is a common opening in Jewish prayers and appears frequently in rabbinic literature. It reflects the intimate yet reverent relationship between God and His people, a theme found throughout the Tanakh and Jewish prayer traditions.

Sanctifying God’s Name and the Coming of His Kingdom

“Your name be holy. Your kingdom come.”

This phrase parallels a well-known prayer found in the Kaddish, Kedusha, and Amidah, all of which focus on the sanctification of God’s name and the coming of His reign. One version from the Jewish liturgy states:

“Holy be your exalted Name in the world which you did create according to your will. May your Kingdom and your dominion come speedily; and may it be acknowledged by all the world that your Name shall be praised in all eternity.”

This similarity demonstrates that Yeshua was not introducing a new concept but reinforcing a central Jewish hope—the full establishment of God’s rule on earth, as seen in Ezekiel 38:23 and Daniel 2:44.

God’s Will on Earth as in Heaven

“Your will be done as in heaven, so on earth.”

Jewish tradition also contains this sentiment. The Tosefta states:

“May your will be done in Heaven and also on earth; give tranquility of spirit to those that fear you. Yet in all things do what seems good to you.”
(t.Berakhot 3:7).

The idea of aligning earthly actions with divine will is central to Judaism and is a common theme in Jewish prayers.

Daily Bread and Messianic Hope

“Give us this day our daily bread.”

Interestingly, one ancient source suggest that the original wording may have referenced “the bread of tomorrow,” a phrase found in the Hebrew Gospel of Matthew. Jerome, a 4th-century “church father”, commented on this:

“In the Hebrew Gospel according to Matthew, it is thus: ‘Our bread of tomorrow (that is, of the future) give us this day.’ That is, ‘The bread which you will give us in the Kingdom give us this day.’”

This phrase recalls the double portion of manna given in the wilderness before the Sabbath (Exodus 16:22-26) and connects with Proverbs 30:8:

“Feed me with the bread of my allowance.”

Thus, this line could express not only a request for physical sustenance but also an eschatological hope for the Messianic Age.

Forgiveness of Sins as a Jewish Principle

“And forgive us our debts, as we forgive our debtors.”

This concept is deeply rooted in Jewish prayer. A nearly identical phrase is found in the Amidah:

“Father, forgive us our trespasses.”

The Talmud also teaches:

“Also all who have trespassed against us… Even as we also forgive all.”
(b.Megillah 28a).

Forgiving others as a prerequisite for divine forgiveness is a core Jewish teaching, echoed in the Yom Kippur liturgy and numerous rabbinic discussions.

Protection from Temptation and Evil

“And let us not come into temptation, but deliver us from all evil.”

This phrase closely parallels Jewish morning prayers:

“Give us this day and every day, grace, favor, and mercy in your eyes; Lead us not into the power of sin or of temptation.”
(m.Berakhot 9:1; b.Berakhot 60b).

The phrase “lead us not into temptation” is often misunderstood. Hebrew idioms frequently use active verbs to describe permission rather than direct causation. For example:

Jeremiah 4:10: “Adonai YHWH, surely you have greatly deceived this people,” meaning God allowed them to be deceived.

Exodus 4:21: “I [YHWH] will harden his heart,” meaning God allowed Pharaoh’s heart to be hardened.

Thus, the phrase in Matthew 6:13 could be understood as:

“Do not allow us to fall into temptation.”

This aligns perfectly with Jewish prayers asking for divine guidance to resist sin.

Conclusion: A Jewish Prayer for All People

The final phrase, “For Yours is the kingdom and the power and the glory forever. Amen,” is reminiscent of 1 Chronicles 29:11-13 and is echoed in Jewish evening prayers:

“For yours is the Kingdom, and forever will you reign in glory.”

Far from being a new innovation, the Lord’s Prayer is deeply Jewish in its themes, structure, and language. Every line reflects Jewish liturgical traditions, scriptural concepts, and rabbinic teachings. Yeshua was not creating a new prayer but rather summarizing and reinforcing Jewish values of humility, trust in God, forgiveness, and the hope for the coming Kingdom.

Understanding the Lord’s Prayer in its original Jewish context deepens appreciation for its meaning and its connection to centuries of Jewish spiritual tradition.

Support the Restoration of Nazarene Judaism

The ancient sect of the Nazarenes—followers of Yeshua who remained faithful to the Torah and the traditions of Israel—has been nearly lost to history. But today, we are working to restore this authentic expression of Jewish faith, reviving its teachings, traditions, and halacha in the spirit of the earliest disciples.

Your support can help us continue this vital work—preserving and sharing the wisdom of Nazarene Judaism, publishing scholarly research, and building a community dedicated to this ancient path.

Every contribution, large or small, makes a difference. Join us in restoring the faith of the Nazarenes for future generations.

Donate today and be part of this historic revival!

Donations can be sent by Paypal to donations@wnae.org or by Zelle, Go Fund Me, Bitcoin or Ethereum.

Click HERE to donate

The Birth of Nazarene Judaism:
An Unlikely Union of Essenes and Pharisees
By
James Scott Trimm

Introduction

Nazarene Judaism, the earliest form of Jewish followers of Yeshua (Jesus), was not a monolithic movement. Instead, it emerged as a fusion of two seemingly opposite Jewish traditions—Essenes and Pharisees. While these groups had stark differences in theology, halacha, and social outlook, the Nazarene movement brought together elements of both, creating a unique Jewish sect.

The Essenes: Apocalyptic and Messianic Visionaries

The Essenes were a separatist group, authors of the the Dead Sea Scrolls and inclusive of the Qumran community. They viewed themselves as the true remnant of Israel, “The Way” and the “Sons of Light”, awaiting divine intervention to restore righteousness. Key beliefs that later influenced the Nazarenes include:

Apocalyptic expectations – They believed in an impending war between the forces of light and darkness, much like the Messianic expectations seen in early Nazarene thought.

Dual Messiahs – Many Essenes anticipated both a priestly and a kingly Messiah, a concept that aligns with early Nazarene views of Yeshua as both a suffering servant and a reigning king.

Strict Torah Observance – Their halacha was rigorous, often more so than that of the Pharisees, yet they also embraced an esoteric spiritual interpretation of the Torah.

The Pharisees: Interpreters of the Torah for the People

In contrast, the Pharisees were engaged with mainstream Jewish life and believed in adapting the Torah to contemporary needs. Their teachings were rooted in the Oral Law and the idea that Torah observance should be accessible to all Jews. Some key Pharisaic beliefs that shaped Nazarene Judaism include:

The Spirit of the Torah – The School of Hillel emphasized kindness, inclusion, and interpretation of the law with an emphasis on mercy, themes that Nazarene teachings reflect.

Messianic Expectations – While not as apocalyptic as the Essenes, Pharisees believed in a coming Messiah who would restore Israel.

A Surprising Synthesis

Despite their differences, the Essenes and Pharisees contributed to the theological and social foundation of Nazarene Judaism. How did these two seemingly incompatible streams come together?

Yeshua’s Teachings Bridged the Gap – Yeshua’s teachings reflected both the spiritual intensity of the Essenes and the compassionate halachic approach of the Pharisees.

Early Nazarene Leaders Came from Both Groups – Many of Yeshua’s followers, such as John the Baptist, showed Essene influences, while others, like Paul, were trained as Pharisees.

A Shared Messianic Hope – Both groups longed for the redemption of Israel, and many saw Yeshua as the fulfillment of that hope, albeit in different ways.

Conclusion

Nazarene Judaism was not just an offshoot of one Jewish sect—it was a remarkable fusion of two. By integrating the apocalyptic vision of the Essenes with the practical, halachic wisdom of the Pharisees, the movement created a distinct expression of Jewish faith centered around Yeshua as the Jewish Messiah of Judaism. Understanding this blend helps us appreciate the historical and theological roots of early Nazarene Judaism and help us as we endeavor to restore the ancient sect of Nazarene Judaism.

Support the Restoration of Nazarene Judaism

The ancient sect of the Nazarenes—followers of Yeshua who remained faithful to the Torah and the traditions of Israel—has been nearly lost to history. But today, we are working to restore this authentic expression of Jewish faith, reviving its teachings, traditions, and halacha in the spirit of the earliest disciples.

Your support can help us continue this vital work—preserving and sharing the wisdom of Nazarene Judaism, publishing scholarly research, and building a community dedicated to this ancient path.

Every contribution, large or small, makes a difference. Join us in restoring the faith of the Nazarenes for future generations.

Donate today and be part of this historic revival!

Donations can be sent by Paypal to donations@wnae.org or by Zelle, Go Fund Me, Bitcoin or Ethereum.

Click HERE to donate

Restoring the Original Hebrew and Aramaic of the New Testament:
A Key to the Restoration of Nazarene Judaism
By
James Scott Trimm

For centuries, the New Testament has been studied primarily in its Greek form. Yet, there is strong evidence that significant portions of it—especially the Synoptic Gospels—were originally written in Hebrew or Aramaic. As part of the ongoing restoration of Nazarene Judaism, recovering and understanding the original Hebrew and Aramaic texts is crucial. These original languages hold the key to correcting mistranslations, clarifying theological concepts, and restoring the authentic teachings of Yeshua (Jesus) and his disciples in their original Jewish context.

One striking example of the necessity of this restoration is found in the Parable of the Seed (Matthew 13:4 = Mark 4:4 = Luke 8:5). In the Greek manuscripts, we are told that some of the seed fell πάρα την οδόν—which is commonly translated as “beside the road” (KJV: “by the wayside”). However, this translation creates an interpretive problem. Why would seed that simply fell beside the road fail to take root? Further complicating matters, Luke 8:5 states that this seed was κατεπατήθη—“trampled upon.” If the seed was merely beside the road, how could it have been trampled? The Greek wording makes little sense in the context of the parable.

The Garza-Trimm manuscript of Hebrew Matthew through Luke 17 provides a crucial insight. In all three Synoptic Gospels, the original Hebrew phrase is על הדרך (al ha-derekh), which can indeed mean “beside the way.” However, it can also mean “upon the way.” This suggests that the Greek translator misinterpreted the phrase, rendering it as πάρα την οδόν (“beside the way”) instead of the correct meaning, “upon the road.” This simple error drastically alters the parable’s meaning. When restored to its original form, it becomes clear that the seed fell on the road itself, where it was trampled underfoot and could not take root.

This example is just one of many where the Greek translation distorts the original meaning of the text. Restoring the Hebrew and Aramaic sources allows us to:

Correct mistranslations that have persisted for centuries.

Recover the Jewish context of Yeshua’s teachings, ensuring they are understood as they were originally intended.

Deepen our understanding of the New Testament by reading it in its original linguistic and cultural framework.

The restoration of Nazarene Judaism is not merely about historical curiosity—it is about reconnecting with the authentic teachings of Yeshua and his earliest followers. This restoration challenges long-standing theological assumptions based on the Greek text and calls for a return to the original Jewish foundation of the Nazarene faith.

As more Hebrew and Aramaic manuscripts come to light, and as scholars continue this vital work, we move closer to fully recovering the true message of the New Testament. This is not just an academic pursuit but a spiritual revival—restoring the faith to its original purity and power.

For centuries, the roots of the faith of Yeshua and his first disciples have been obscured. The movement they founded—Nazarene Judaism—upheld the Torah, embraced the Messiah, and lived a faith deeply connected to its Hebrew foundations. Yet history has seen this heritage marginalized, misunderstood, and, in some cases, erased. Likewise, the original Hebrew and Aramaic sources of the New Testament have been largely lost to time, replaced by translations that, while valuable, sometimes obscure the richness of their original meaning.

But we believe the time has come for restoration.

Our mission is twofold:

1. To restore Nazarene Judaism, bringing back the faith and practices of the first-century followers of Yeshua, who remained faithful to the Torah while proclaiming the Good News.

2. To recover and preserve the original Hebrew and Aramaic texts of the New Testament, ensuring that the true meanings of Yeshua’s teachings, the apostles’ writings, and the prophecies fulfilled are not lost.

This is a task that requires dedication, scholarship, and resources. It involves:

Researching ancient manuscripts and linguistic studies to uncover the earliest texts.

Publishing and distributing accurate translations that reflect the Hebrew and Aramaic nuances of the New Testament.

Teaching and spreading awareness of Nazarene Judaism as the original faith of Yeshua and his followers.

Building a community committed to this restoration, preserving and practicing the faith in its fullness.

To achieve this, we need your help.

Your support will allow us to continue this vital work, to fund research, to publish books and materials, to build educational programs, and to reach more people with the truth of our heritage.

Would you consider making a donation to support this mission? Any amount, large or small, will make a difference in restoring what has been lost.

We must raise at least $1,090 dollars in by the end of the day Wednesday to keep our account from going into the negative and starting a chain reaction of returned items and fees!

Donate Today! Donations can be sent by Paypal, Zelle, Go Fund Me, Bitcoin or Ethereum!

Donate Now by Clicking Here!

Together, we can reclaim the faith of Yeshua’s earliest followers. Together, we can bring back the original words of the New Testament. Together, we can restore what history sought to erase.

Thank you for your time, your prayers, and your generosity as we walk this path of restoration together.