NazareneSpace Blog

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.

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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.

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!

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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.

Understanding 1Corinthians Part 4
The Mind of Messiah
By
James Scott Trimm

In Part 1 we demonstrated that the Assembly at Corinth was having a problem common to Second Temple Era Judaism, factionalism. In Part 2 we established that the first four chapters of 1Corinthians are formatted in a formal form of Midrash known as a Proem Homiletic Midrash, and that this Midrash is a compound and extended Proem Homilatic Midrash. In part 3 we explored the meaning of the first part of the midrash (comprising 1Cor. 1:18-31) and especially Paul’s use of Isaiah 29:14 from a Jewish perspective.

The problem at Corinth is factionalism, a problem plaguing Second Temple Era Judaism. Second Temple Era had been fractured into various sects and factions that could not agree on halacha. As we saw in part 3, the Talmud says “They will not find a clear halachah or a clear Mishnah in any place.” and as the Nazarene Commentary on Isaiah refers to “very bad decrees” (גזרות רע מאוד). Paul cited Isaiah 29:14 because Isaiah 29 is a prophecy that Israel would suffer exactly this fate.

In his second Midrash in this compound Proem Homiletic Midrash, Paul will tell us about the solution to this problem. This second sub-midrash comprises 1Corinthians 2:6-16 and expounds upon Isaiah 64:3(4) in light of Isaiah 40:13-14.

The Prophet Isaiah writes:

And whereof from of old men have not heard,
nor perceived by the ear, neither has the eye seen
an Elohim beside You, who works for him that
waits for Him.
(Is. 64:3(4))

There is a Baraita on this verse that appears twice in the Talmud once in the Midrash Rabbah and four times in the Zohar.

The following is the Baraita as it appears in the Talmud:

What is the meaning of “Eye has not seen” (Is. 64:3)
Rabbi Joshua ben Levi said:
This is the wine that has been kept
in its grapes from the six days in the beginning.
(b.Berakot 34b; b.Sanhedrin 99a)

The phrase “wine that has been kept” in the Hebrew is Yayin HaMeshumar “wine of keeping”. The tradition of the Yayin HaMeshumar runs deep in traditional Judaism. It is the wine that will be served at the Messianic Feast when the Messiah re-establishes the Kingdom of Israel on earth.

In his first letter to the Corinthians Paul also quotes, or perhaps we should better say paraphrases Is. 64:3(4) as follows:

But as it is written:
The eye has not seen, and the ear has not heard,
and into the heart of a son of man has not entered
that which Eloah had prepared for those who love Him.
(1Cor. 2:9 HRV)

Note that Paul’s citation is influenced by the Baraita as the actual text of Isaiah says that “eye has not seen… an Elohim beside you” but Paul says “Eye has not seen… that which Eloah has prepared for those who love Him.” And the Baraita has “Eye has not seen… the wine which has been kept…”.

Now lets look at Paul’s quote in context:

But we speak the wisdom of Eloah
in a mystery that was hidden
And [that] Eloah had before separated
from before the ages for our glory.
That not one of the authorities of this world knew,
for if they had known it,
they would not have crucified the Adon of glory.
But as it is written:
The eye has not seen, and the ear has not heard,
and into the heart of a son of man has not entered
that which Eloah had prepared for those who love Him.
(1Cor. 2:7-9 HRV)

When we look at Paul’s context we see an even greater influence from the Baraita of the Yayin HaMeshumar “…a mystery that was hidden and that Eloah had before separated from before the ages… eye has not seen… that which Eloah has prepared for those who love Him.”

It is clear that Paul here must be referring to the Yayin HaMeshumar as his audience is, no doubt, familiar with this Baraita to Is. 64:3.

It is the Yayin HaMeshumar that Yeshua refers to when we read:

And afterwards he took the cup, and blessed,
and gave to them, saying,
“Drink you all of it,
for this is my blood of the New Covenant,
which is shed for many to atone for sinners,
And I tell you, hereafter I will not drink of the fruit of the vine,
until that day when I drink it new with you in the kingdom
of my Father which is in heaven.”
(Mt. 26:27-29)

The Yayin HaMeshumar is the blood of the New Covenant. At the Passover Sader the wine represents the blood of the lamb. Note that we read in Revelation that Messiah is the lamb slain “before the foundation of the world.” (Rev. 13:8) his blood is the wine kept in its grapes from the six days in the beginning.

In the Apocryphal Gospel of Thomas Yeshua is quoted as saying:

Yeshua said, “I shall give you what no eye has seen
and what no ear has heard and what no hand has touched
and what has never occurred to the mind of man.
(Gospel of Thomas 17)

Note that in 1Cor. 1:18-20 the same “wisdom” of which we are later told is “…in the mystery that was hidden … before separates from before the ages… which Eloah had prepared for those who love him.” (1Cor. 2:7-9) is also the “wisdom” which “takes away the wisdom of the wise” in 1Cor. 1:19 quoting Isaiah 29:14. In Isaiah 29:15 this wisdom is the contents of the sealed book (Is. 29:11-12, 14, 18). In Revelation this book is opened by the “lamb as if it was slain” (Rev. 5:6) a lamb slain “before the foundation of the world.” (Rev. 13:8).

This is the wine that will be served at the “marriage supper of the lamb” (Rev. 19:7) the great Messianic Banquet and Passover Sader.

In 1Corinthians, Paul has brought up the Yayin HaMeshumar at the beginning of his letter because he will be addressing this wine throughout his letter. In 1Cor. 5 he will discuss the recent Passover Sader at Corinth. In 1Cor. 11:23-34 he addresses the significance of the Passover and especially being worthy to drink the wine which is the Yayin Hameshumar.

In 1Cor. 15:54 he cites Isaiah 25:8 a passage of Isaiah which immediately follows the description of the Messianic Banquet in Isaiah 25:6-7:

6 And in this mountain shall YHWH of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.
8: He will swallow up death in victory; and the Adonai YHWH will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for YHWH has spoken it.

Notice that the Yayin HaMeshumar is something which “from of old men have not heard, nor perceived by the ear, neither has the eye seen” (Is. 64:3) elsewhere Isaiah writes:

So shall he sprinkle many nations, kings shall shut their mouths
because of him, for that which had not been told them shall they see
and that which they have not heard shall they perceive.
(Is. 52:15)

Thus the “suffering servant” song of Isaiah 53 is the message that “eye has not seen”, it is the Yayin HaMeshumar.

The Midrash Rabbah to Num. 13:2 (500) says:

Because he bared his soul unto death (Is. 53:12)
and bruised themselveswith the Torah which is sweeter than honey,
the Holy One, blessed be He, will hereafter give them to drink
of the wine kept in its grapes since the six days in the beginning….
(Midrash Rabbah to Numbers 13:2 (500))

Thus Paul writes:

But we speak the wisdom of Eloah
in a mystery that was hidden
And [that] Eloah had before separated
from before the ages for our glory.
That not one of the authorities of this world knew,
for if they had known it,
they would not have crucified the Adon of glory.
But as it is written:
The eye has not seen, and the ear has not heard,
and into the heart of a son of man has not entered
that which Eloah had prepared for those who love Him.
(1Cor. 2:7-9 HRV)

Not only is the Yayin HaMeshumar the blood of the Messiah, but it is more. It is the “mystery” of which the blood of Messiah is only part:

The Zohar says:

The Tzadik (The Righteous) is the Yesod (foundation) in Yah,
the mystery (SOD) which is the wine which has been kept
in its grapes from the six days in the beginning.
(Zohar; Roeh M’haimna on Pinchas; 3:236a)

And in regards to the banquet for the righteous in the time to come, the Zohar says:

It has been taught: Rabbi Yose said, “The wine preserved in it’s grapes since the six days of creation– ancient matters not revealed to anyone since the day the world was created, but destined to be revealed to the righteous in the time to come. This is the significance of the drinking and the eating; certainly it is so!
(Zohar; Midrash Ha-Ne’lam 1:135b)

There is a clear connection here because SOD (“mystery”) has a gematria (numerical value) of 70 which is also the gematria of YAYIN (“wine”). Just as the Zohar identifies the “mystery” with the Yayin HaMeshumar, so does Paul in 1Corinthians.

For Paul goes on to further identify the Yayin HaMeshumar as follows:

10 But Eloah has revealed [it] to us by his spirit, for the spirit searches into everything, even the deep things of Eloah.
11 For who is the son of man who knows what is in a son of man except the spirit of the son of man that [is] in him? So also, that which is in Eloah, no man knows except the Spirit of Eloah.
12 Now we have not received the spirit of the world, but the spirit that is from Eloah, so that we might know the gifts that were given to us from Eloah;
13 Which also we speak, not in the teaching of words of the wisdom of sons of men, but in the teaching of the spirit, and to spiritual men we compare spiritual things.
14 For the son of man who is in the nefesh does not receive spiritual things, for they are foolishness to him, and he is not able to know that which is judged spiritually.
15 Now the spiritual man judges all things, and is not judged from man.
16 For who knows the mind of YHWH that he might instruct him? (Is. 40:13) But we have the mind of the Messiah.
(1Cor. 2:10-16)

Paul identifies the Yayin HaMeshumar with the “words of wisdom” (2:13) as well as the “mind of YHWH” or the “mind of Messiah” (1Cor. 2:16) and with the spiritual “gifts” (1Cor. 2:10-16) which he will elaborate upon later in the letter (1Cor. 12-14).

Returning to the word “sod” and the gematria of seventy. Seventy is also the number of the elders of the Sanhedrin, and the word “sod”can also mean “intimate union, circle, council” or “deliberation, counsel” (see A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature; Marcus Jastrow, PH. D. Litt. D.; p. 961).

Paul cites Isaiah 64:3(4) as the solution the the problem of “They will not find a clear halachah or a clear Mishnah in any place.” and as the Nazarene Commentary on Isaiah refers to “very bad decrees” (גזרות רע מאוד) derived from Isaiah 29:14 in the first part of the midrash. The “Yayin Meshumar” associated with the Jewish understanding of Isaiah 64:3(4) points to the blood of Messiah and to the SOD, the “mystery” which Paul identifies with the “mind of Messiah” and which is associated also with the council seventy elders of the Sanhedrin who deliberate and give counsel.

We read in the Torah:

Judges and officers shall you make you in all your gates, which YHWH your Elohim gives you, tribe by tribe. And they shall judge the people with righteous judgment.
(Deut. 16:18 HRV)

8 If there arise a matter too hard for you in judgment, between blood and blood, between plea and plea, and between stroke and stroke–even matters of controversy within your gates–then shall you arise, and get you up unto the place which YHWH your Elohim shall choose.
9 And you shall come unto the cohanim, the L’vi’im, and unto the judge that shall be in those days, and you shall inquire. And they shall declare unto you the sentence of judgment.
10 And you shall do, according to the tenor of the sentence, which they shall declare unto you from that place which YHWH shall choose, and you shall observe to do according to all that they shall teach you.
11 According to the Torah which they shall teach you, and according to the judgment which they shall tell you, you shall do. You shall not turn aside from the sentence which they shall declare unto you, to the right hand nor to the left.
12 And the man that does presumptuously, in not hearkening unto the cohen, that stands to minister there before YHWH your Elohim, or unto the judge, even that man shall die, and you shall exterminate the evil from Yisra’el.
(Deut. 17:8-12 HRV)

The phrase “According to the Torah” in the Hebrew is על פי התורה which could literally be translated “according to the Oral Torah”. The word על means “about, concerning, according to”; the word פי means “mouth” or “oral”. and the word התורה means “the Torah”. This phrase is the source of the Hebrew phrase תורה שבעל פה “Oral Law” (פי is the construct form of פה). (There are two kinds of Oral Law: Oral Law from Sinai and these Judgments of the Court.)

This sheds light on an event recorded by Matthew:

15 And Yeshua said to them: And you … who say you, that I am?
16 Then answered Shim’on Kefa, saying, You are Messiah, the Son of the Living Elohim.
17 And Yeshua said to him: Happy are you Shim’on Ben Yonah, for this was not revealed to flesh and blood
but to you, when it was revealed to you by My Father which is in heaven.
18 And I tell you, that you are Kefa, and upon this rock I will build My assembly, and the gates of takh’ti will not prevail against you.
19 And to you will I give the keys of the Kingdom of Heaven, and whatever you shall prohibit on earth, shall be prohibited in heaven: and whatever you will permit on earth, has been permitted in heaven.
(Matthew 16:15-19 from DuTillet Hebrew)

The “Assembly” here refers the judges of the Torah court. Kefa is said to be given the “keys” because he is being appointed to the office of Av Beit Din (The Av Beit Din controlled who could enter the court and was said to hold the “keys”) . The Torah courts were headed by two individuals, a Nasi (president) and Av Beit Din (vice-president and sergeant of arms.) The words “prohibit” (אסור) and “permit” (מותר) are literally “bind” and “loose” and are idiomatic expressions in Hebrew used to refer to the authority of the judges to prohibit and permit activities.

We can see that this is the “assembly” to which Yeshua refers, by comparing with Matthew 18:

15 And if your brother sins against you, go and reprove him between you and him alone: and if he will hear you, you have won your brother.
16 But if he will not hear you, take to yourself one witness or two: that at the mouth of two or three witnesses, every word may be established.
17 And if he will not hear them, speak to him in the assembly: but if he neglects to hear in the assembly, let him be to you as a Goy or a transgressor.
18 Truly I tell you, all that you will prohibit on earth has been prohibited in heaven also, and all that you will permit on earth has been permitted in heaven also.
19 Again I tell you: If two of you might be worthy566 on earth567 as touching a thing that they will ask, it will be for them of My Father which is in heaven.
20 For in every place where two or three will assemble in My Name, there am I in the midst of them.
(Matthew 18:15-20 from DuTillet Hebrew)

Here again we see this “assembly” which has the power to “prohibit” (bind) and “permit” (loose). This time we see it in context of an assembly which receives the testimony of which “at the mouth of two or three witnesses, every word may be established.” quoting Deut. 19:15:

15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins. At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established.
16 If an unrighteous witness rise up against any man, to bear perverted witness against him,
17 Then both the men, between whom the controversy is, shall stand before YHWH; before the cohanim and the judges that shall be in those days.
18 And the judges shall inquire diligently: and behold, if the witness be a false witness, and has testified falsely against his brother,
(Deut. 19:15-18 HRV)

This is the same “judges that shall be in those days” (Deut. 19:17) that we read about earlier in Deut 17:9 who give rulings that are על פי התורה i.e. תורה שבעל פה “Oral Law”.

In other words, Yeshua as Messiah designated his Emissaries as the “judges that shall be in those days” i.e. a Nazarene Sanhedrin.

We see this body meet, consider and make such a ruling In Acts 15. Here the Emissaries consider a matter of halacha (must gentiles be circumcised to be saved). We see that Ya’akov HaTzadik (James the Just) is presiding as Nasi, and Kefa is acting as Av Beit Din.

Paul is connecting the Yayin HaMeshumar to the “Mind of Messiah” and this Nazarene Sanhedrin, as the solution to the problem of factionalism.

Paul then extends the midrash (1Cor. 3:1-4:21) as described in Part 2, laying out his basis for presenting halacha to Corinth, and resolve the problem of factionalism. The second portion of the book (Chapters 5-16) deal with a variety of halachic issues, upon which Paul weighs in.

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Understanding 1Corinthians Part 3
Very Bad Decrees
By
James Scott Trimm

In Part 1 we demonstrated that the Assembly at Corinth was having a problem common to Second Temple Era Judaism, factionalism. In Part 2 we established that the first four chapters of 1Corinthians are formatted in a formal form of Midrash known as a Proem Homiletic Midrash, and that this Midrash is a compound and extended Proem Homilatic Midrash. In part 3 I want to explore Paul’s point in the first part of this compound Midrash (1Cor. 1:18-31) which is a midrash on Isaiah 29:14 connecting it to Jeremiah 9:23-24.

14 Therefore behold, I will again do a marvelous work among this people, even a marvelous work and a wonder. And the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid.
(Isaiah 29:14 HRV)

The Talmud relates an understanding of this verse taught by Rab (Abba Arikha (175–247 CE)) who taught:

…for Rab said: The Torah is destined to be forgotten in Israel, because it is said, Then the Lord will make thy plagues wonderful: (Dt. 28:59) now, I do not know what this wonder is, but when it is said, Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder [and the wisdom of their wise men shall perish],(Is. 29:14) it follows that this wonder refers to Torah.
(b.Shabb. 138b)

Rab taught that this portion of Isaiah speaks of an apostasy from the Torah.  The Talmud goes on to comment upon Rab’s teaching:

Our Rabbis taught: When our Masters entered the vineyard at Yabneh, they said, The Torah is destined to be forgotten in Israel, as it is said, Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. And it is said, And they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of the Lord, and shall not find it. (Amos 8:11f) ‘The word of the Lord’ means halachah,’ ‘the word of the Lord’ means ‘The End’; ‘the word of the Lord’ means prophecy. And what does ‘they shall run to and fro to seek the word of the Lord’ mean? Said they, A woman is destined  to take a loaf of terumah and go about in the synagogues and academies to know whether it is unclean or clean, and none will know whether it is clean or unclean. But that is explicitly stated, All food which may be eaten […shall be unclean]? (Lev. 11:34) Rather to know whether it is a first degree or a second degree [of uncleanness], and none will know. But that too is a Mishnah. For we learnt: If a [dead] creeping thing is found in an oven, the bread within it is a second, because the oven is a first? — They will be in doubt over what R. Adda b. Ahabah asked Raba: Let us regard this oven as though it were filled with uncleanness, and let the bread be a first? He replied, We do not say. Let us regard this oven as though it were filled with uncleanness. For it was taught: You might think that all utensils become unclean in the air space of an earthen vessel: therefore it is stated, whatsoever is in it shall be unclean… all food therein which may be eaten: food and liquids become unclean in the air space of an earthen vessel. It was taught. R. Simeon b. Yohai said: Heaven forfend that the Torah be forgotten in Israel, for it is said, for it shall not be forgotten out of the mouths of their seed. Then how do I interpret, they shall run to and fro to seek the word of the Lord, and shall not find it? They will not find a clear halachah or a clear Mishnah in any place.
(b.Shabb. 138b)

So the Rabbis understood the apostasy of Isaiah 29 to be that mentioned in Amos 8:11-12 which reads:

11 Behold, the days come, says the Adonai YHWH, that I will send a famine in the land: not a famine of bread, nor a thirst for water, but of hearing the words of YHWH.
12 And they shall wander from sea to sea, and from the north even to the east: they shall run to and fro to seek the word of YHWH, and shall not find it.
(Amos 8:11-12 HRV)

And the Rabbis understood this not to refer to the written Torah but to the halachah derived from the written Torah. And this is exactly the way Yeshua understood Isaiah 29:13-14 as well!

The Talmud goes on to present a related teaching from Rabbi Jose ben Elisha:

It was taught. R. Jose b. Elisha said: If you see a generation overwhelmed by many troubles, go forth and examine the judges of Israel, for all retribution that comes to the world comes only on account of the Judges of Israel, as it is said, Hear this, I pray you ye heads of the house of Jacob, and rulers of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord, etc. (Mic. 3:9-11) They are wicked, but they place their confidence in Him Who decreed, and the world came into existence. Therefore the Holy One, blessed be He, will bring three punishments upon them answering to the three sins which they cultivate, as it is said, Therefore shall Zion for your sake be ploughed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. (Mic. 3:12) And the Holy One, blessed be He, will not cause His Divine presence to rest upon Israel until the wicked judges and officers cease out of Israel, for it is said, And I will turn my hand upon thee, and thoroughly purge away thy dross, and will take away all thy tin. And I will restore thy judges as at the first, and thy counsellors as at the beginning, etc. (Is. 1:25f)
(Shabbat 139a)

So Rabbi Jose sees this apostasy of Isaiah 29:13-14 likewise as manifesting itself through apostate judges (members of the Sanhedrin) who give apostate rulings (and therefore apostate halacha).

There is much more written in this portion of Talmud on this subject which is worthy of study, but the key point I want to make here is that the sages of the Talmud and Yeshua both understood this portion of Isaiah to refer to an apostasy from true and correct halacha. The previous verse of Isaiah reads:

13 And YHWH said: Forasmuch as this people draw near, and with their mouth and with their lips do honor Me, but have removed their heart far from Me, and their fear of Me, is a commandment of men learned by rote,
(Isaiah 29:13 HRV)

Yeshua quotes Isaiah 29:13 in a debate he had with a certain group of Pharisees in Matthew 15.  Many who attack Jewish tradition and the Oral Law cite Yeshua’s words in Matthew 15:1-9 (and paralleled in Mark 7:1-13) concerning the “traditions of men.”  These commentators argue that the “traditions of men” which Yeshua speaks of in this passage are either the traditions of the Talmud, Oral Law, or Jewish traditions in general.

But lets examine these verses to see if they can accurately be applied to the Jewish traditions of the Talmud.

1 Then came near to Him scribes and P’rushim from Yerushalayim, saying,
2 Why do your talmidim transgress the decrees of the elders? For they clean not their hands when they eat bread.
3 But He answered them and said: And why do you transgress the commandments of Elohim–by means of your decrees?
4 Is it not written in your Torah from the mouth of Elohim, Honor your father and your mother?(Ex. 20:12; Deut. 5:16) And moreover written, And he that curses his father and his mother will surely die? (Ex. 21:17; Lev. 20:9)
5 But you say, Whoever says to father and mother, It is all an offering–[KORBAN] whatever of mine might profit you,
6 And he honors not his father and his mother. Thus have you made void the commandments of Elohim, on account of your judgments.
7 You hypocrites! Yesha’yahu did well indeed to prophesy concerning you, saying,
8 This people honors Me with their mouth and with their lips, but have removed their heart far from Me.
9 And their fear of Me, is a commandment learned of men.(Isa. 29:13)
(Matt. 15:1-9 HRV)

Now there are some important things we can immediately clean from these verses:

1. Yeshua is addressing a specific group of Pharisees whom he has encountered here, and not Phariseeism in general.
2. Yeshua is not criticizing “tradition” in general, but only “traditions of men” and specifically only “traditions of men” which conflict with the written Torah.

Now Yeshua gives us a very specific example of one of these “traditions of men,” a tradition that says that a man who makes a vow that his father or mother might not benefit from anything of his, even though this dishonors their mother or father.

Now interestingly exactly this question is dealt with in one of the many debates recorded in the Talmud.  We read in the Mishna Nedarim 9:1:

R. Elieazar says: they open a vow for a man by reference to the honor of his father or mother. and the sages prohibit.
said R. Tzadok: before they open a vow for him by reference to his father or mother let them open his vow by reference to the honor of HaMakom.  
If so there will be no vow.
But the sages concede to R. Elieazar, that in a matter that is between him and his mother or father they loose his vow by reference to his father or mother.”
(m.Nedarim 9:1)

Here the exact same question is here debated.  (It is interesting to note that both Matthew 15 and the Talmud (m.Nedarim 9:1 and b.Nedarim 64a-64b) debate this same issue, but it is only the Talmud which gets criticized.)

The question is which commandment is weightier: the commandment to keep all of your vows (Num. 30:3(2)) or the commandment to honor your mother and father (Ex. 20:12; Deut. 5:16).  What happens when there is a conflict between these two commandments and one must break one to keep the other?

Now for a complete understanding of this section of Talmud (m.Nedarim 9:1 and the Gemara at b.Nedarim 64a-64b) see my video “Talmud For Beginners Lesson One”.

It is sufficient here to show that the sages of the Talmud agreed that the type of vow that Yeshua discusses (one which involves “a matter that is between him and his mother or father”) is loosed (and therefore should not be kept) if it dishonors ones mother on one’s father.

So Yeshua and the Talmud agree with each other against the “traditions of men”.  For anyone to try to identify the “traditions of men” of Matthew 15 (and Mark 7) with the traditions of the Talmud, the Oral Law, or Jewish tradition in general, is either dishonest or very shoddy scholarship.

Yeshua’s point here is that a tradition that conflicts with the written Torah should not be kept, a point with which any Orthodox Rabbi would agree.

The “Traditions of Men” spoken of in Matthew 15 (and Mark 7) are not the Oral Law, the Talmud or Jewish traditions in general.  In this case the Sages of the Talmud stand with Yeshua in opposing “Traditions of Men” that conflict with the written Torah, even in the specific example Yeshua gives in these verses.

That the Rabbinic authorities themselves would apostatize from a true and proper understanding of the Torah.

One key difference is that Yeshua saw this apostasy from sound halacha as already taking root by his day.  It was not Pharisaic traditions and oral law in general that he opposed, as his halacha in Matthew 15 concerning oaths agrees with the ruling we find in the Talmud.  However he also saw and criticized bad halacha that certain Pharisees were teaching in his days.  However the Rabbis that re-established the Pharisaic Sanhedrin at Yavneh (90 CE) saw it as yet future (b.Shabbat 138b).  It is also interesting to note that even the Talmud sees an eventual apostasy of Rabbinic Judaism.

Isaiah continues:

15 Woe unto them that seek deep to hide their counsel from YHWH, and their works are in the dark. And they say, Who sees us, and who knows us?
16 O your perversity! Shall the potter be esteemed as clay, that the thing made should say of him that made it, He made me not: or the thing framed say of him that framed it, He has no understanding?
17 Is it not yet a very little while, and the L’vanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
18 And in that day shall the deaf hear the words of a book, and the eyes of the blind shall see out of obscurity and out of darkness.
(Isaiah 29:15-18)

And then in verse 19 he says:

19 The humble also shall increase their joy in YHWH, and the neediest among men shall exult in HaKadesh of Yisra’el.
(Isaiah 29:15-19 HRV)

The Targum of Jonathan ben Uziel has in verse 19:

19 And those that have suffered affliction on account of the Word of YHWH shall increase their joy, and the poor of the sons of men shall rejoice in the Word of the Holy One of Israel.
(Targum Jonathan Isaiah 29:19)

So the Targum sees this apostasy as causing affliction to those who follow the “Word of YHWH” (the Memra) and that its end will mean a rejoicing for those who follow the “Word” (Memra).

Isaiah continues:

20 For the terrible one is brought to nought, and the scorner ceases, and all they that watch for iniquity are cut off:
21 That make a man an offender by words, and lay a snare for him that reproves in the gate, and turn aside the just with a thing of nought.
(Isaiah 29:20-21 HRV)

The Ancient Nazarene Commentary on Isaiah (c. 250 CE) says of these two verses:

פשרו על הסופרים והפרושים כי עבד התנאים אשר קדם הונה את העם ביד גזרות רע מאוד והם שקדו ביום ובלילה כדי להונות את הפשוטים אשר מחטיאי אדם בדבר אלוהים ומכחישים שמשיח הוא הבן

The interpretation is concerning the Scribes and Pharisees, for the  tanna’im passed away, who earlier deceived the people with very bad decrees (and they watched day and night to deceive the simple ones), who made men sin against the Word of Elohim and that they should deny that Messiah was the Son.

Conclusion

Remember, the problem at Corinth is factionalism, a problem plaguing Second Temple Era Judaism. Second Temple Era had been fractured into various sects and factions that could not agree on halacha. As the Talmud says “They will not find a clear halachah or a clear Mishnah in any place.” and as the Nazarene Commentary on Isaiah refers to “very bad decrees” (גזרות רע מאוד). Paul cited Isaiah 29:14 because Isaiah 29 is a prophecy that Israel would suffer exactly this fate.

In his second Midrash in this compound Proem Homiletic Midrash, Paul will tell us about the solution to this problem. And this will be the topic of part four in this series.

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Understanding 1Corinthians Part 2
The Formal Midrash Structure
By
James Scott Trimm

A major key to understanding 1Corinthians from a Jewish Perspective, is in recognizing that the opening portion of the book is written in a formal form of Midrash known as a “Proem Homiletic Midrash” (In Hebrew this is called a “Petihah” Midrash and in Aramaic a “Petihta” Midrash).

This form of Midrash makes use of the Second Rule of the Seven Rules of Hillel. The Seven Rules of Hillel are seven rules of Jewish hermeneutics first written by Hillel. The second of these rules is G’zerah Shavah (equivalence of expressions) in which an analogy is made between two separate texts on the basis of a similar phrase, word, or root.

In a Proem homiletic midrash, the expositor opens by citing a Scripture passage. He then gives an exposition based on key terms in that passage, ultimately connecting that passage to another passage that contains the same key terms.

It is not surprising that Paul, a student of Gamaliel, who was the grandson of Hillel, would use this formal form of Midrash. In the case of 1Corinthians, Paul’s Midrash is a complex. compound and extended Proem homiletic midrash.

The First Midrash

In 1Corinthians 1:18-31 Paul first Gives a Proem homiletic midrash connecting Isaiah 29:14 with Jeremiah 9:23-24 using the connecting terms “wise/wisdom” and “fool/foolishness” along with the key word “boasts”. The First Midrash is structured as follows:

Introductory Passage (1Cor. 1:18-19): Isaiah 29:14 (see also Isaiah 19:11f & 33:18)

Exposition (1Cor. 1:20-30): Connecting terms “wise/wisdom” and “fool/foolish” with keyword “boast”

Final Passage (1Cor. 1:31): Jeremiah 9:23-24 (while our current text only quotes Jer. 9:23(24) it is clear that Paul is referencing both verses, and either Paul, or a later hand, abbreviated the quotation).

The Second Midrash

In 1Corintians 2:6-16 Paul’s Second Midrash connects Isaiah 64:3(4) with Isaiah 40:13-14 using the connecting terms “son of man” and “know/knows” This Proem homiletic midrash is structured as follows:

Initial Passage (1Cor. 2:6-9): Isaiah 64:3-4 (see also Isaiah 65:16 LXX)

Exposition (1Cor. 2:10-15): Connecting terms “son of man/men” “know/knows”

Final Passage (1Cor. 2:16): Isaiah 40:13-14 (see also Wisdom 9:13) Here again our current text of 1Corinthians only quotes Isaiah 40:13, and as it appears in the LXX. However if Paul was citing more completely Isiah 40:13-14, the connecting words appear. Again, either Paul, or a later hand may have abbreviated the quotation. Also it is important to note that quotations that agree with the LXX may not have the LXX as their source, but may have come from Hebrew manuscripts which agreed with the LXX in that reading. Such Hebrew manuscripts that agree in places with the LXX against the Masoretic Text, have been found at Qumran.

The Extended Midrash

As I said, this is a compound extended Proem homiletic midrash. Paul expertly presents these two expositions, and then ties them together, extending his midrash by connecting his first midrash to two more passages (Job 5:13 & Ps. 94:11) s follows:

Extended Exposition (1Cor. 3:1-18): Connecting terms “wise” and “foolish”

Additional Passages (1Cor. 3:19-20): Job 5:13 and Psalm 94:11

Extended Exposition (1Cor. 3:21-4:21)

Now that we can plainly see that the first part of 1Corinthians (chapters 1-4) is written in the formal structure or an Extended Proem Homiletic Midrash, in Part three I will explore the meaning of the first part of this compound midrash from a Jewish perspective.

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