David stern Jewish new. Comments by David Stern. IV. how is the Jewish new covenant

Translation of the TaNaKha by David Yosifon and HaBrit HaChadasha as edited by NEV
(2015)

TaNaKh and Ha-Brit Ha-Hadasha in Russian, edited by NEV

Features of the NEV edition

The texts of the Tanakh (Hebrew Bible) in the NEV edition differ from the generally accepted texts. Since Orthodox and Messianic Jews, for some reason, when translating the TaNakh, do not write the name of the Almighty in the holy book, and Christians do not have the correct idea of ​​Him, the idea of ​​​​creating this edition arose. The NEV editors will be equally useful for representatives of Judaism, as well as for representatives of Messianism and Christianity.

The Third Commandment of the Law says: “Thou shalt not take the name of thy Almighty in vain...” Does this mean that it cannot be pronounced at all? Of course not. The name of the Almighty must be pronounced where it must be done. If uttering in vain is a sin, then not uttering at all is no less a sin.

The Almighty revealed His name to people not so that they would not pronounce it, but so that they would know who their God is and what His name is. There are many gods and each has its own unique name.

In 96 Tehillim, in 13 verses, the name of God - Jehovah - is mentioned 11 times. But, as they say, you can’t erase the words from a song, otherwise it won’t be a song anymore. And Tehillim will no longer be Tehillim. The poets composed Tehillim according to the will of Jehovah and sang them in the assembly of saints in the name of Jehovah.

This edition does NOT have any relation to the global Christian organization Jehovah's Witnesses.

The generally accepted word “Lord,” which is nothing more than a human addition to the texts of the TaNakh, is absent in this edition. The reason is that the word “Lord” is not the name of God. The word Lord was inserted into the Christian Bible solely for political reasons by the leadership of the Christian authorities. If you open any Russian dictionary, the word “Lord” has only one meaning - the God of Christians. The word “Lord” is not found in the Hebrew scriptures.

Orthodox Judaism and Messianic communities, living according to the European style, also began to use the word “Lord” in their translations instead of the name Jehovah. Thus, the name was changed. And in general, the word “Lord” is in no way and cannot be the name of the Israeli God.

The word “Lord” in this edition is replaced according to the transliteration by the original “Yehovah” (He who gives life to everything) - יְהֹוָה (yeh-ho-vaw").
The word “Lord” is replaced according to the transliteration with the original “Adonai” - אֲדֹנָי (ad-o-noy").
The words “Almighty”, “Almighty” are replaced, according to transliteration, with the original “Elshadai” - שַדַי (shad-dah’ee).
The word “God” is replaced according to the transliteration with the original “Elohim” - אֱ֝לֹהִים (el-o-heem’).

If the Synodal translation of the Old Testament, based on Christian dogmas, has a predisposition to polytheism, then this version of the editor completely excludes this understanding. Similarly, in the texts of Barit Gadash (New Testament of David Stern), everything is called by its proper name and there are no double standards. The word “God” is replaced by “Elohim”, the word “Lord” is replaced by “Yehovah”. The word “Elohim” in relation to Yeshua HaMashiach (Jesus Christ) is abolished, since it is generally inappropriate there, and is replaced by the Hebrew word “Adon”, according to the Greek meaning of the word “κυρίου” (lord). The iconic Greek word “Christ” is replaced by the Hebrew word “Mashiach” - מָשִׁיחַ (maw-shee’-akh).

Brief introduction to TaNakh

The TaNaKh is the main holy book of Judaism (the Hebrew Bible), which the Almighty has given over the centuries through his slaves, the prophets, in the form of separate commands and revelations. The final revision is believed to have been carried out during the Second Temple period, i.e. around 400 BC

TaNakh consists of three parts:

Torah (Moshe's Pentateuch)
Nevi'im (Prophets)
Ketuvim (Scriptures)

Based on the three capital letters of these sections, the name of the collection of sacred books is derived: T(ora) N(eviim) H(etuvim). Thus, it is abbreviated as TaNaKh.

Byreishit (At the beginning)(book chapters: 50)

Shemot (Here are the names)(book chapters: 40)

Vaikra (And called)(book chapters: 27)

Bymidbar (In the desert)(book chapters: 36)

Dyvarim (Lyrics)(book chapters: 35)

Yehoshua (Jesus)(book chapters: 24)

Shoiftim (Judges)(book chapters: 21)

Shemuel I (Samuel I)(book chapters: 31)

Shemuel II (Samuel II)(book chapters: 24)

Melachim I (Kings I)(book chapters: 22)

Melachim II (Kings II)(book chapters: 25)

Yeshaya (Isaiah)(book chapters: 66)

Yirmeya (Jeremiah)(book chapters: 52)

Yehezkael (Ezekiel)(book chapters: 48)

Osheya (Hosea)(book chapters: 14)

Yoel (Joel)(book chapters: 4)

Amos (Amos)(book chapters: 9)

Ovadia (Abdiah)(book chapters: 1)

The Commentary on the Jewish New Testament examines the “Jewish questions” that arise among readers of the New Testament: Jewish questions about Yeshua (Jesus), the New Testament, and Christianity; questions from Christians about Judaism and the Jewish roots of their faith; as well as questions from Messianic Jews about what it means to be Jewish and at the same time follow the Messiah.

Mind Changing Commentary

Many people who read the New Testament are prejudiced against the Jewish theme. Sometimes the reason for this is lack of awareness, sometimes it is due to the peculiarities of upbringing. But in any case, the purpose of my commentary is to introduce readers more deeply to Jewish issues and thereby help them change their attitude.

For this reason, I call it a “mind-changing” commentary. It offers information that allows the reader to come to unexpected conclusions. After reading it, the reader should realize that the New Testament is a Jewish book, written by Jews, primarily about Jews, and addressed to both Jews and Gentiles.

Jews should know that the New Testament speaks of Yeshua of Nazareth (Nazareth) as the son of David, the long-awaited Messiah of Israel, vital for the Jews to achieve both personal salvation and the salvation of the entire Jewish community. Christians must be clear that they are forever united with the Jewish people and that the New Testament will not give any reason for anti-Semitism in any of its forms.

What kind of comments will you read here?

In order to achieve its objectives, KENZ uses various approaches to the text, some of which are better known and others less so. They include:

• Historical commentaries consider the conditions in which the author of the text finds himself, the topic being discussed, and who the text is originally addressed to. Often the focus is on the Jewish historical features underlying the text.
• Linguistic commentaries explain nuances associated with Greek grammar, reveal the meaning of certain Greek words, and explain Hebrew expressions, grammatical structures, and paradigms of thought underlying the Greek text.
• Exegetical comments (interpretations) reveal the meaning of the text. They are necessary because the text is often unclear to the modern reader due to a lack of understanding of the context of the original source. I also use this technique when a text is misinterpreted by Christians or Jews or both. In such cases, I must show that the traditional understanding is wrong and also explain why my translation or interpretation is correct.

But such division is unacceptable. After all, the central figure of the New Testament is the Messiah Yeshua, and he was a Jew, born into a Jewish family in Beit Lehem, grew up among Jews in Nazareth, served the Jews of Galil, died and was resurrected in the capital of Judea, Yerushalayim - all this in Eretz Israel, the Land which God gave to the Jewish people. Moreover, Yeshua continues to be a Jew, because he is alive now, and nowhere does Scripture directly say or even hint that he has ceased to be one. Twelve of his closest followers were also Jews. For a certain time, all of his talmidim, of which there were “tens of thousands” in Yerushalayim alone, were Jews. The New Testament was written by Jews (Luke, in all likelihood, was a proselyte, that is, a pagan convert to Judaism); and his message is addressed "chiefly to the Jews, and also to the Gentiles."

It was the Jews who brought the Gospel to the Gentiles, not the other way around. Saul, sent to the Gentiles, continued to keep the law throughout his life, as is evident from the book of Acts. In fact, the main point of contention in the early Messianic community ["church"] was not whether a Jew could believe in Yeshua, but whether a Gentile could become a Christian without converting to Judaism. The Messiah's substitutionary sacrifice is based on the Jewish sacrificial system. The Lord's Supper is on the Jewish holiday of Passover. Immersion [baptism] is a Jewish rite. Yeshua said: "Salvation is from the Jews." The New Treaty [alliance, covenant] was promised by the Jewish prophet Jeremiah. The very concept of the Messiah is exclusively Jewish. The entire New Testament, in fact, complements to perfection the Tanakh, the Jewish Scriptures given by God to the Jewish people; therefore, it is as impossible to imagine the New Testament without the Old as the second floor of a building without the first, and the Old Testament without the New is like a house without a roof.

Moreover, much of what is written in the New Testament cannot be understood without reference to the Jewish context. Let's give an example, just one of many. Yeshua says in the Sermon on the Mount, literally: “If your eye is evil, your whole body will be in darkness.” What is an evil eye? Someone not familiar with the Jewish context might assume that Yeshua is talking about witchcraft. However, in Hebrew, "have an evil eye", means "to be stingy", while "to have ayin tova", "a good eye", means "to be generous, magnanimous." Yeshua simply encourages being generous, not stingy. The correctness of this interpretation is confirmed by the neighboring verses: “Where your wealth is, there will your heart be also... You cannot be slaves to both God and money.”

But the best proof of the Jewish essence of the New Testament, as well as the most convincing argument in favor of its truth, are the numerous prophecies of the Tanakh (and they are many centuries older than the events described in the New Testament), which were fulfilled in the person of Yeshua of Nazareth. The likelihood that any one person could, by pure chance, meet the requirements of dozens of prophecies is infinitesimal. Not a single contender for the title of Messiah, such as Shimon Bar Kochba or Shabtai Zvi, fulfilled even a small part of these prophecies. As for Yeshua, he fulfilled every one of those prophecies that were intended to be fulfilled at his first coming. Below, in section VII, is a list of fifty-two such prophecies. The rest He will accomplish when He returns in glory.

Christian antisemitism

First of all, it must be noted that the vicious circle of Christian anti-Semitism imbues its roots with the provisions of the New Testament. Moreover, the New Testament itself does not contain anything anti-Semitic; However, from the earliest days of the Church, anti-Semitism has used the New Testament to justify its existence and has permeated Christian theology. Translators of the New Testament, while not being anti-Semitic themselves, absorb such theology and produce anti-Jewish translations. People who read such translations take positions that are anti-Jewish and alien to Judaism. Some of them become theologians who further develop and refine the anti-Semitic character of Christian theology (while they may be unaware of the “built-in” anti-Semitism); while others begin to actively persecute the Jews, thinking that by doing this they are serving God. This vicious circle needs to be broken. The Jewish New Testament attempts to do this by eliminating centuries of anti-Semitic theological prejudice and emphasizing Jewish content.

Rejection of the Gospel by Jews

Further, despite the fact that there are approximately one hundred thousand Messianic Jews in English-speaking countries, there is no doubt that the overwhelming majority of the Jewish people do not recognize Yeshua as the Messiah. And although there are many reasons for this, including the persecution of Jews by Christians, and a secular worldview in which there is almost no place for God and the Messiah, and a reluctance to turn away from sins, the main reason lies in the fact that the Gospel, according to Jews, is not has nothing to do with them. This understanding is facilitated in part by the way Christianity presents itself, as well as by the alienation imposed by most translations of the New Testament. Due to the pagan-Christian cultural attributes used and the anti-Jewish theology underlying these translations, many Jews consider the New Testament to be a pagan book about a pagan god. The Jesus they portray has almost nothing to do with the life of a Jew. It is very difficult for a Jew to feel that Messiah Yeshua is who he really is, namely a friend of every Jew. Although the Jewish New Testament cannot remove all obstacles to a Jew's faith in the Messiah, it does remove some linguistic, cultural, and theological barriers. A Jew who reads the Jewish New Testament can realize that Yeshua is the Messiah promised in the Tanakh to the Jewish people; he can see that the New Testament is addressed to the Jews as much as to the Gentiles; he will be faced with the message of the entire Bible, consisting of two testaments, a message that is true, necessary and worthy of acceptance; a message that is the key to his own salvation and the salvation of the entire Jewish people.

The Jewish New Testament conveys the original Jewish essence of the New Testament, which plays a huge role in its understanding.

The New Testament is a Jewish book, written by Jews, mainly about Jews and for Jews, but also for non-Jews. Its main character, Messiah Yeshua (Jesus), was and remains a Jew. The ideas of redemptive sacrifice, salvation, immersion (baptism), the new covenant, and the very concept of the Messiah are Jewish. In other words, the New Testament is built on and complements the Hebrew Scriptures.

The Jewish New Testament conveys the Jewish essence in three ways;
Cosmetically - using stylistically neutral terms and Hebrew names: "execution post" instead of "cross", "Kefa" instead of "Peter".
In cultural and religious aspects - emphasizing Jewish cultural and religious characteristics; “Hanukkah” instead of “holiday of renewal”, “tzitzit” instead of “edge of clothing”.
Theologically, by destroying the stereotypes created by incorrect translations dictated by anti-Jewish theological bias: for example, in Romans 10:4, “the goal towards which Topha is directed is the Messiah,” and not “Christ is the end of the law” (as in the King James Version).

The Jewish New Testament calls on Jews to see in Yeshua a friend, a close one, to look at the New Testament as a Jewish book containing truths worthy of acceptance and implementation. At the same time, while affirming the equality of Gentiles and Jews in the Messianic Community, he calls on Christians to recognize the Jewish essence of their faith and their unity as a Jewish people.

We present to your attention a NEW book by Barney Kasdan, “God-Ordained Traditions.”

A Messianic Jew's view of the biblical cycle of life and its relationship to the way of life of a believer. This book explains how God-ordained traditions can be part of the daily life of both Jew and non-Jew. This is especially true for believers in Mashiach Yeshua, since Yeshua (Jesus) Himself observed them.

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We present to your attention a new book by Dr. Mitch Glaser, Isaiah 53. A Chapter That Will Change Your Life.

The book is devoted to the study of the 53rd chapter of the book of the prophet Isaiah, and the book also provides testimonies of Jews who accepted Yeshua as the Messiah.

"Isaiah 53" presents the story of the Tanakh in clear and simple language, explaining in practice how to establish a personal relationship with God. This book presents an amazing key that opens up to us the limitless possibilities of personal relationships with the Creator.

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The book is dedicated to Bible study

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How is this New Testament different from the rest? Because the Jewish New Testament reflects the original and essential Jewish essence. Almost all other translations of the New Testament - and there are literally hundreds of them - present its message in a pagan-Christian linguistic, cultural and theological package.

Three ways in which the Jewish essence of the New Testament is revealed. This translation reflects the Jewish essence in three ways: cosmetic, cultural-religious and theological. 1) Cosmetic method. The names "Jesus", "John", "Jacob" and "Peter" are replaced by "Yeshua", "Yochanan", "Jacob" and "Kefa". Semitic terms are used instead of some Russian words: for example, “talmid” instead of “disciple” and “create tzedakah” instead of “charity.” 2) Cultural-religious method. The cultural and religious changes make the reader even more aware that the events of the New Testament took place in a Jewish cultural and religious setting. For example, in Matityahu 9:20, where a woman who wanted to be healed did not just touch Yeshua’s “edges of clothing,” but his “tzitzit,” the ritual fringe that Jewish men were required to wear at the corners of their clothing. 3) Theological method. The theological changes are most profound because the translations of the New Testament were infiltrated by pagan-Christian doctrines that downplayed the Jewish people's role as God's people and the fact that the Torah was still valid.

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Professor David Stern, a Messianic Jew living in Jerusalem, explains these and other difficult questions in his commentary on the Jewish New Testament. This book complements his widely acclaimed edition of the Jewish New Testament. He offers an interesting and original way of understanding the New Testament from a Jewish perspective. David Stern spent many years researching and comparing the text of the New Testament with the Tanakh (Old Testament) in historical context in the light of rabbinic materials and Christian theology.

David Stern demonstrates that the Jewish New Testament upholds Jewish values ​​and affirms such values ​​as the unity of God, the chosenness of Israel, the holiness of the Torah, and the importance of works of faith along with faith itself. He also shows how the New Testament explains modern issues such as assimilation, marriage between Jews and non-Jews, and anti-Semitism. One of the strengths of this commentary is that the author uses Greek and Hebrew terms, features of Judaism, and the culture of the first century AD Jews to explain the seeming contradictions between the New Testament and the Tanakh (Old Testament).

The Jewish New Testament and Commentary on the Jewish New Testament allows Christians to rediscover their connection to Israel, the Hebrew Scriptures, and the Jewish Messiah. These two books should be the reference book of every believer who wants to better understand the Bible.

Hard cover. Number of pages: 1158.Hard cover. Number of pages: 464.

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S. Polonsky’s book “Here are the Names,” published in 2004, explores the meaning of names in the Bible. All biblical names have specific meanings, and they are not abstract. They expand the horizons of events occurring in the Bible. The names of the righteous reveal to us the character of God himself and his manifestations, while the names of the evildoers reflect the characteristics of the devil. Ancient Jewish sages and Jewish commentators carefully studied the meanings of biblical names, trying to find in them hints about the coming deliverance of Israel - the coming of the Messiah.

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