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Lost Saying of Yeshua Recovered in Aramaic
By
James Scott Trimm

More than thirty years ago, when I first began my work on restoring the ancient sect of the Nazarenes, I undertook the task of collecting every surviving quotation from the Gospel once used by that community—always striving to find them in the earliest available language. This meant consulting either Greek or Latin, depending on the language in which a particular Church Father had written. But one quotation continued to escape my reach in its original form. For decades, I was limited to an English translation that had appeared in various scholarly lists and had been accepted largely without question.

This elusive quotation appears in Theophania, a work by Eusebius of Caesarea, the fourth-century Church Father who wrote in Greek. Though Theophania was originally composed in Greek, it survives in full only in an ancient Syriac version—a dialect of Aramaic—preserved in manuscripts dating back to the fifth century.

For many years, I lacked access to this Syriac text and was therefore unable to verify the original wording. I was stuck with the standard English version:

“I choose for myself the most worthy: for the most worthy are those whom my Father in heaven has given me.”

I was finally able to locate the Syriac Theophania and discover the original Aramaic quotation:

דאגבא לי הנין שפירא שפירא הנון דיהב לי אבי דבשמא

This is, for all practical purposes, the recovery of a lost saying of Yeshua. The commonly accepted English translation was a poor approximation. A much more accurate rendering of the Aramaic—both into English and into literal Biblical Hebrew—reveals something richer and more profound.

Literal English Translation:

“I gather to myself those who are good. The good are they whom my Father who is in heaven has given me.”

Literal Hebrew Translation:

אֶאֶסְפָה אֵלַי אֶת־הַטּוֹבִים. הַטּוֹבִים הֵם אֲשֶׁר נָתַן־לִי אָבִי אֲשֶׁר בַּשָּׁמַיִם.

Eusebius introduces this quotation in the context of explaining Matthew 10:34–36, a passage which itself references Micah 7:6:

“[34] Think not that I am come to send peace on earth: I came not to send peace, but a sword.
[35] For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
[36] And a man’s foes shall be they of his own household.”
(Matthew 10:34–36, KJV)

Eusebius prefaces the quote with the words:

“He (Messiah) himself taught the reason for the separations of souls that take place in houses (as described in Matthew 10:34–36 and Micah 7:6), as we have found somewhere in the Gospel that is spread abroad among the Jews in the Hebrew tongue, in which it is said…”

This recovered saying also harmonizes beautifully with the parables of Matthew 13, many of which focus on gathering that which is good: the good seed in the parable of the wheat and the tares (13:24–30, 36–43); the precious pearl (13:45–46); and the good fish gathered in the parable of the dragnet (13:47–50). In every case, the theme of Yeshua as one who gathers the good resounds with clarity.

This is the kind of work we are doing—recovering and restoring the lost voice of the original Nazarenes, preserving the words of our Master as they were first spoken and understood in their Semitic context.

If this work resonates with you, I humbly ask for your support. Research like this takes time, resources, and access to rare manuscripts and texts. Your donation—no matter the amount—helps make discoveries like this possible and helps keep alive the vital task of restoration.

Please consider making a donation today to support this ongoing work of truth, faith, and historical recovery.

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Thank you—and may the One who gathers the good remember your generosity.

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Why Revelation was Written in Hebrew not Aramaic (or Greek)
By
James Scott Trimm

After forty years of research, I am prepared to announce my conclusion that the Book of Revelation was originally written in Hebrew, not Aramaic and definitely not Greek.

Today I was working on my Magnum Opus on the Hebrew and Aramaic origin of the New Testament, titled “Uncovering the Hebrew and Aramaic Foundations of the New Testament“. In my previous work, I theorized an Aramaic origin for this book, following the theories of Charles Cutler Torrey.

While preparing my chapter on the internal evidence in the Greek text or Revelation, I was comparing the views of R.B.Y. Scott, who proposed a Hebrew origin in his 1928 paper The Original Language of the Apocalypse and Charles Cutler Torrey who proposed Aramaic in his 1951 paper The Language and Date of the Apocalypse found in his book Documents of the Primitive Church.

Having spent over 35 years studying their papers, and studying the matter in depth myself, I have come to the conclusion that R.B.Y. Scott was correct.

1. The Linguistic Evidence Skews Toward Hebrew Over Aramaic

While both Hebrew and Aramaic exhibit Semitic grammatical features (e.g., construct chains, verb-initial clauses, lack of case endings), many of the specific anomalies in the Greek of Revelation align more precisely with Biblical Hebrew syntax rather than Galilean or Syriac Aramaic.

For example:

Construct phrases like “shame of your nakedness” (Rev. 3:18) reflect a Hebrew genitive chain, not Aramaic’s typical prepositional phrasing.

The distributive idiom אחד אחד (“one by one”) appears clearly in Hebrew texts (e.g., Daniel 8:3), while its use is less common in Aramaic with the same force.

Several mistranslations of Hebrew words (e.g., תרעם being read as “shepherd” rather than “break”) result from vowel ambiguities that are most plausible in unpointed Biblical Hebrew, not Aramaic where the forms differ more significantly.

2. Hebrew Is the More Likely Language of Early Jewish Apocalyptic Composition

Many of the apocalyptic writings from the Second Temple Period (e.g., portions of 1 Enoch, 4 Ezra, the Dead Sea Scrolls’ War Scroll and Hodayot) were written in Hebrew, not Aramaic. While Aramaic was the common spoken language, Hebrew remained the language of religious, legal, and apocalyptic texts—particularly in priestly and prophetic contexts.

Since Revelation is heavily apocalyptic and temple-themed, its alignment with Hebrew apocalyptic tradition suggests a Hebrew original, especially if one assumes it was originally written by or for a Jewish audience deeply immersed in Scripture.

3. The Nature of the Mistranslations Reflects Unpointed Hebrew, Not Aramaic

The most compelling internal evidence for a Hebrew Vorlage is in the mistranslation patterns:

The confusion between תְּרֹעֵם (“you shall break”) and תִּרְעֵם (“you shall shepherd”) is only possible in Hebrew.

Relative pronoun confusion (e.g., אשר → οἵτινες) shows a misreading of Hebrew syntactical structure.

The rendering of Hebrew idioms like נתן בלב (“to give into the heart”) reflects literal Hebrew phraseology, not typical Aramaic constructs.

4. The Glosses Refer to “Hebrew” — Not Aramaic

Passages like Revelation 16:16 refer to a place being named “in the Hebrew tongue,” not Aramaic. While this could mean “Jewish language” generically, the author (or translator) clearly identified the base language as Hebrew rather than Aramaic—even if modern scholars sometimes blur the distinction.

Conclusion: Aramaic Is Present, But Hebrew Best Fits the Evidence

To be fair, some features—like the possible use of the term κατήγωρ (accuser) from Rabbinic Hebrew/Aramaic, or general Semitic grammar—could come from either language. But the balance of the specific mistranslations, idioms, canonical intertexts, and historical context more strongly supports Hebrew as the original language of Revelation.

Was there an Aramaic “Layer” Between the Hebrew and the Greek?

Was the Hebrew translated to Aramaic and then to Greek, so that there would be an Aramaic “layer” between the two?

Based on the internal evidence in Revelation and the broader textual tradition, there is no strong reason to assume an intermediate Aramaic layer between the original Hebrew and the extant Greek.

1. Most Features in the Greek Point Directly to Hebrew, Not Aramaic

The Greek anomalies and mistranslations align most directly with:

Unpointed Biblical Hebrew (e.g., mistranslation of תרעם)

Hebrew idioms and syntax (e.g., construct chains, waw-consecutive)

Literal Hebrew phrasing (e.g., נתן בלב → “give into the heart”)

These examples do not require an Aramaic intermediary to explain them. If there were an Aramaic version, we would expect:

Aramaic grammar (e.g., more heavy use of the emphatic state)

Aramaic idioms (which differ from Hebrew in recognizable ways)

Aramaic loanwords or calques into Greek But those are largely absent or explainable as general Semiticisms.

2. No Surviving Textual Tradition Points to an Aramaic Revelation

We have:

Greek manuscripts (from early centuries)

But no ancient Aramaic manuscript or early patristic claim that Revelation existed in Aramaic. Those Aramaic versions that we do have are late, and the Peshitta canon does not include Revelation.

Contrast this with books like Matthew or John, where Aramaic may be proposed because of both internal evidence and external traditions or early versions (e.g., Peshitta, Old Syriac).

3. An Aramaic Layer Would Add, Not Solve, Problems

If Revelation had first been translated from Hebrew into Aramaic and then from Aramaic into Greek, we would expect to see:

A “smoothing” or reinterpretation of Hebrew idioms into Aramaic

Aramaic expressions misrendered in Greek

Evidence of two layers of mistranslation

But the evidence suggests direct misreading of Hebrew into Greek, such as:

Misidentification of Hebrew relative particles (אשר)

Confusion of homographs in Hebrew (תרעם) These are first-layer errors. There’s no need to posit a second translation step via Aramaic.

4. Theological and Literary Features Are Rooted in Hebrew Tradition

The imagery, apocalyptic motifs, and intertextual references in Revelation align best with:

Hebrew Tanakh (esp. Zechariah, Ezekiel, Daniel, Isaiah)

Hebrew prophetic diction

Temple-centered, judgment-oriented Hebrew idioms

This supports a Hebrew-speaking author, not one composing in Aramaic and relying on Targumic or midrashic Aramaic sources.

Conclusion:

The most parsimonious and textually justified model is:

Revelation was originally composed in Hebrew, and later translated—often mechanically—into Greek.

There is no strong textual or linguistic need to posit an Aramaic intermediary.

Of course, this does not deny that the author may have been bilingual or familiar with Aramaic (as most Jews were). But the translation into Greek came directly from Hebrew, not via Aramaic.

I can also announce that based on the line by line notes I have taken as I have studied this text for some forty years, I am confident that I can restore the original Hebrew of this book. I can see the Hebrew very clearly behind the Greek. Therefore I have now started work on a restoration of the original Hebrew of the Book of Revelation with a literal English translation and verse by verse notes explaining how I saw the Hebrew behind the Greek.

As many of you know, as I am getting older, I am focusing on writing my forty years of research into my Magnum Opus books. I am taking my thousands of pages of notes and compiling these into book. These are books I have literally been writing for forty years. I am preparing each of these books for sale on Amazon.

In the last thirty days I have published the following:

Returning to the Way: The Rebirth of Nazarene Judaism – This is my 500 page Magnum Opus the the restoration of Nazarene Judaism, the original Jewish followers of Yeshua as the Jewish Messiah of Judaism. This has been my life’s work.

The Mind of Shalom: The Lost Philosophy of Jewish Stoicism – This is my Magnum Opus on the ancient Jewish Stoics. To my knowledge it is the only book ever published on the subject.

Revised Book of Enoch Study Edition – This is the book quoted by Jude 1:14-15. This is translated, wherever possible, from the Aramaic fragments found at Qumran and has hundreds of scholarly footnotes. 2Enoch is included in an appendix.

Revised Book of Jasher Study Edition – This is the Lost book of the Bible cited in Joshua 10:13 and 2Sam. 1:18. This is a fresh translation from the original Hebrew, with hundreds of scholarly footnotes.

If you live outside the US check your own country’s Amazon cite.

Other books I am working on right now:

The Complete Commentary to the Book of Enoch – Right now this is over 350 8 1/2 x 11 pages. It will be much, much longer in a trade paperback size. The rough draft is complete and I am cleaning it up.

Uncovering the Hebrew and Aramaic Foundations of the New Testament – This will be my Magnum Opus on the Hebrew and Aramaic origin of the New Testament.

The Original Hebrew of the Book of Revelation Restored– In this book I will restore the original Hebrew of the Book of Revelation, with a literal English translation, an verse by verse notes, explaining the restoration process.

If this work resonates with you—if the preservation and restoration of the ancient Nazarene faith, the study of sacred Hebrew and Aramaic manuscripts, and the uncovering of the true origins of the New Testament matter to your heart—please consider supporting this mission. Every gift, large or small, helps us continue this vital research, publish lost truths, and awaken a deeper understanding of our spiritual heritage.

Partner with us in restoring what was once forgotten.

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The Chronology of Yeshua’s Last Passover:
A Nazarene Perspective
By
James Scott Trimm

Over the past twenty years, I’ve seen many voices on the internet confidently declare that they have finally solved the “Passion Week puzzle” — claiming airtight timelines for Yeshua’s Last Supper, crucifixion, burial, and resurrection. After studying this issue in depth for over 35 years, I’ve come to a different conclusion: most of these solutions overlook critical variables. In many cases, those who proclaim absolute certainty aren’t even aware that some of the variables exist.

In this blog, I will walk through some of those overlooked issues — and show how a careful reading of the Hebrew and Aramaic texts, along with historical context and halachic understanding, gives us a clearer (if more complex) picture of the Passion chronology.

Variable #1: When Is the “First Day” of Unleavened Bread?

Exodus 12:16 says the “first day” and “seventh day” of Unleavened Bread are annual Sabbaths. But the Hebrew phrase yom rishon can mean more than just “first” — it can also mean “before” or “foremost,” as seen in Numbers 6:12, Joshua 8:33, and 1 Kings 13:6. So there’s a valid halachic debate: is the annual Sabbath on the 15th of Nisan, or the 14th?

Variable #2: Is Passover a Day, a Meal, or Both?

Some ancient interpretations saw the 14th of Nisan as the day of offering the Passover lamb, while the 15th was the festival. Others considered the 14th to be the start of the feast, making the entire observance an eight-day event. By the first century, the whole period was often called “Passover,” blurring distinctions.

Variable #3: What Does “Erev” Mean?

The Hebrew word erev (evening) is a zero-dimensional moment marking the boundary between two days. That means the 14th of Nisan technically has two erevs — one marking its start and one marking its end. This leads to differing interpretations of when the Passover meal was supposed to occur.

Variable #4: “Between the Evenings” and Halachic Differences

The Torah commands that the lamb be slaughtered “between the evenings” (Ex. 12:6). This phrase has multiple interpretations in rabbinic tradition, leading to different practices. Moreover, were Yeshua and his disciples following the halacha of the Temple priesthood, or a different tradition (such as the Essenes or other Pharisaic groups)?

Variable #5: Was the Calendar the Same?

Yeshua and his disciples may not have followed the same calendar as the Temple authorities. Some sects (like the Qumran community) used a solar calendar. Others differed on the definition of the new moon — whether it began with the dark moon or the first crescent. A one-day shift would make a huge difference in determining which night was the true seder night.

Was the “Last Supper” a Passover Seder?

Some argue that the Last Supper couldn’t have been a Passover meal because the Greek word artos (artuo) appears in Matthew 26:26 and elsewhere, implying leavened bread. But this is a misunderstanding.

Artuo can refer to any bread — leavened or unleavened — or even to food in general (Luke 15:17, 2 Thess. 3:8). In fact, artos is used in the LXX to translate lechem, the Hebrew word used in the Passover blessing: Hamotzi lechem min haaretz — over unleavened bread.

Synoptics vs. John: Same Supper or Different Meals?

The Synoptics say the Last Supper was on “the first day of Unleavened Bread” (Matt. 26:17; Mark 14:12; Luke 22:7), while John 13:1 says it happened “before” the feast of Passover. Some say this means John records a different meal.

But the DuTillet Hebrew Matthew uses וביום הרשון, which Hugh Schonfield translated “on the day before.” The Aramaic Gospels use קדמיא, which also has this dual meaning of “first” or “foremost.” In context, all four gospels are describing the same event — a Passover Seder, each phrased differently based on the ambiguity of the original language.

When Was Yeshua Crucified?

Tradition says Friday. Some claim Wednesday. But the Scriptures point to Thursday.

Luke 24:21 tells us “Today is the third day since these things happened,” on a Sunday. Counting backwards:

Sunday = third day

Saturday = second day

Friday = first day

Thursday = the day of crucifixion

This fits best with both a plain reading and inclusive counting traditions.

When Was Yeshua Risen?

Luke 23:54 in the Old Syriac Aramaic says, “And it was the day of preparation and the Sabbath was dawning [nogah].” But nogah can also mean “as it was getting dark” — in other words, Friday night.

Torrey and Jastrow both confirm that nogah can refer to the night or evening. This reinforces that the burial was late on Thursday or early Friday, before the annual Sabbath began that evening.

When Was He Buried and the Tomb Visited?

The Gospel texts vary slightly, especially in Greek. But Hebrew and Aramaic versions clarify:

The DuTillet Hebrew Matthew says “in the evening of Shabbat.”

The Old Syriac Mark 16:1 says “when the Sabbath had passed,” using avra (עברא), which could be misread in Hebrew as erev (ערב) “evening” as it appears in the DuTillet Hebrew Matthew.

This suggests a scribal error in transmission from Semitic to Greek.

It also supports the conclusion that Yeshua was buried late Thursday, and the tomb was found empty early Sunday.

Conclusion: A Complex but Coherent Picture

The timing of Yeshua’s Last Passover cannot be understood with a rigid, one-size-fits-all timeline. Any sound chronology must weigh:

Variations in calendar systems

Halachic ambiguities in defining days and observances

Linguistic flexibility in Hebrew and Aramaic terms

Internal harmony among the Gospels — including Synoptic and Johannine

The evidence, when all these variables are taken into account, points toward a Thursday crucifixion following a legitimate Passover Seder — all within the rich halachic and linguistic context of Second Temple Judaism.

And perhaps that’s the real takeaway: that Yeshua’s Passion did not occur in a vacuum, but within the living, breathing halachic and spiritual traditions of Israel — traditions that Nazarene Judaism continues to honor and study to this day.

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.

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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.

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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.

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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.

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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