Original “Key” Notes on Yeshua- And More Part 2

The Kingdom of the Heavens

Matityahu (“Matthew”) 32 times – in KG – renders Yeshua’s Hebraic original by basilea oronon Kingdom (of the) Heavens. This is how Yeshua actually expressed it (but in Hebrew) and how Jews – Matityahu’s original Jewish audience, would have thought of Heaven, because Heaven in Hebrew is plural.  Thus, Matityahu renders Heaven in Greek accordingly.  Mark & Luke probably felt their audiences would not have understood Kingdom of the Heavens, and so they rendered Kingdom of God instead.

The ancient rabbis felt there were seven levels of Heaven. Paul, who despite what you’ve probably been taught or heard, actually clearly remained a P’rush “Separate One” ” Pharisee”; even during his ministry for Yeshua.  Cf. esp. Acts 23:6; 28:17 et al.  In 2 Cor. 12:2, Paul writes he was caught up to “…eos tritou ouranou” “as far as (the) third Heaven”. Paul’s Greek third Heaven probably indicates in an absolute sense. He puts it at the end of the verse for emphasis. Paul’s indirect reference here to himself, is rabbinic based.

We must quickly point out:  given the Corinthians strong proclivity for “ecstatic experiences” a la the pagan mystery cults, Paul – very deliberately – down plays this experience

Does Yeshua Emphasize the Kingdom or the Universal Assembly?

The Gospel and the RCS (Renewed Covenant Scriptures; a more accurate rendering of Lk. 22:19-20 than “New Testament), according to a Greek concordance, actually show us far more uses of ‘Kingdom’ than the ‘Universal Assembly’. You will probably be shocked:  in the Gospel, it is 111 to 1 Kingdom to the Universal Assembly (not “Church”).  The Greek “ekklesia” “assembly “should be translated accordingly. (Please see our Glossary further down on the Home page section “What Does Scripture Actually Emphasize”).

Western Tradition methodology is simply to repeatedly repeat over and over, the one reference in the Gospel to the Universal Assembly, until it sounds like the emphasis is on the Universal Assembly.

Yeshua emphasizes the Kingdom! Overall in the RCS (Renewed Covenant Scriptures; a much more accurate term than “New Testament”, as we explain in our teaching. Again, please see our Glossary), there are 137 references to the Kingdom, to less than 30 of the Universal Assembly.  (The exact number of references to the Universal Assembly can’t be determined because there’s times it’s not clear whether Paul refers to the local or Universal Assembly or both. Scholars correctly point out though that 75% of the almost 115 uses of ekklesia literally “out from within called” I.e. ” called out”, used for the Hebrew for assembly, from the verb “gather to implement (a) plan, more deeply, assemble for a single higher spiritual purpose”, refer to the local assembly. Paul’s uses of the Kingdom and the Universal Assembly are close to equal).

The Western Traditions of Men emphasizes the “Church/church” because it fits their Agenda – not, because the RCS actually refers to it more….

The Kingdom is something that has its origins in the Hebrew Bible, which speak of the LORD ruling. Cf Ps. 145:13 for example.

More On Yeshua as the Logos – Word

To explain what Logos is and means could almost be a small book in itself! Let us sum this up by quoting in part from Craig Keener’s very scholarly and very highly regarded two-volume commentary on John. Keener concludes: “John’s choice of the Logos (embracing also Wisdom and Torah) to articulate his Christology was brilliant: no concept better articulated an entity that was both Divine yet distinct from the Father…. Yeshua the supreme revelation of God; the Torah had gone forth from Zion”. (Cf. Ish. 2:2-3).

I understand there seems to be some evidence that the first Jewish Brothers (followers of Yeshua; they never call themselves “Christians” or “Jewish Christians”) spoke of Yeshua as the Living Torah.

While we have enormous respect for Keener – who also did a massive four-volume commentary on Acts, we feel he misses more Hebrew & Jewish influence than he should. Or, he tends to read in more Hellenist (Greek) interpretations than we think is actually warranted.  Even the die-hard Western Tradition System Replacement Theology (the Gentile Assembly replaces Israel) advocate Wiliam Hendriksen, in his commentary on John, points out how very Semitic (Hebrew/Aramaic) Yochanon is.

One of the foremost RCS scholars of his generation, D. A. Carson, though not a fan of Hebrew and Jewish Roots, nonetheless in his commentary on John sites all kinds of Jewish sources as sources and backgrounds Yochanon draws from!

Yochanon’s KG – which again, is readily conceded to be very Semitic by virtually all modern commentators, we also find extremely Semitic. Yochanon in KG very clearly writes as though he is thinking and expressing in Hebrew, and trying to express it in Greek, for a first century Koine Greek speaking Roman Empire.

Frankly, Yochanon reads much much more smoothly and naturally in Hebrew than Greek!  What Yochanon communicates with mostly bare bones Greek is remarkable! Further – and as regards the idea of Logos – we might be persuaded that Yochanon draws more from Hellenism (Greek), if either his Greek or his thought, in the opening of his Gospel Yochanon 1:1-18 was Hellenistic.

Commentators – virtually universally – and very correctly – point out that what’s called the Prologue Ychn. 1:1-18, is very clearly modeled after the opening of the Torah in Gen.1.

Thus, while we agree with Keener about why Yochanon uses Logos, because it incorporates in both the idea of Wisdom and Torah, we feel Yochanon uses it because both Wisdom – and most especially Torah (!) – are Jewish and Hebrew Bible & Hebrew based! Mishle “Proverbs” particularly speaks about wisdom.

The “Key” Difference Between Wisdom in the Hebrew Bible and Greek Thought 

In KG (Koine “Common” Greek; cf. ” koinonia“) sophos, wisdom pertains to the intellect.  In Greek wisdom is not associated with God, as in Hebrew.  For all their vaunted intellect, the best the Athenians could come up with was a statue to an “agnosto theo“, ” unknown God” Acts 17:23. Acts 17:16 tells us how full Athens was of idols. Luke puts this at the end of the verse for emphasis.

Post-Biblical Gentile leadership – with absolutely no Biblical authority – period – after much debate, chose to look to Athens – rather than Jerusalem – for the Truth.  Acts 17:16-34 shows us that Paul went to explain to the Athenians about God, whom he learned about in Jerusalem cf. Acts 22:1-3 and on, and about Yeshua from Yeshua.  Acts 26:14-15 tells us that Paul recounts that Yeshua called to him from Heaven in Hebrew; not Greek, nor Latin; nor English (!) – Olde or contemporary for that matter.

It is extremely extremely significant in order and in part to properly understand Paul, that Paul does not go to Athens to learn about God and a post – Biblical Gentilized “JC”.  Paul, brings what he learned from Jerusalem to Athens!

Greek sophos, wisdom, is intellectual. Philosophy comes from the Greek words philo, love, and sophos, wisdom; philosophy is basically the love of wisdom.

Hebrew Bible wisdom is unique in that it centers on the LORD! True wisdom begins not by Man “recognizing intellectually” what wisdom is; but rather recognizing that all true wisdom flows from the LORD! Wisdom means the recognition of the will of God.

As Hebrew is very active and action-oriented, “be & do”- something found hundreds of times in the Gospel – God’s wisdom and the will of God are not something to merely be fully cognizant of. Once one realizes that wisdom is recognition of the will of God – and that that is central – what follows is then carrying out that will! Cf. esp. Mt. 7:21-23.

Yeshua as the embodiment of the LORD’S Wisdom, illuminates – in Jewish flesh – more deeply and truly what the will of the Father is.  The Ruach Hakodesh (original Hebrew name of the Holy Spirit, which we open up we hope in our teaching) is given to us as the Ruach wills, in order to fill full God’s purpose. Cf.  Yochanon 14:26; 1 Cor.12:11.

In Ychn. 14:26 – or anywhere else for that matter – does Yeshua teach that the purpose of the Ruach, is to have “individualistic ecstatic experiences”? No! Cf. esp. Mt.7:21-23. Those who pursue the things the pagan mystery cults did, Yeshua says he never knew I.e., he never had intimacy, experience, or personal relationship with them. Ychn. 14:26 cf. 15:26 also, tells us the Advocate (the Ruach) will teach Yeshua’s Twelve.

Two things quickly for here should be noted about 1 Corinthians 12:11. Paul in a totally Hebrew, Jewish – and Pharisee way – speaks of diversity for unity.  Paul puts a form of boule, the KG equivalent to the Hebrew for Plan/Council at the end of the verse for emphasis. Paul further emphasizes that the Plan/Council of the Ruach, the KG boule also means to will, to determine, will be a habitual action by the Ruach. (To delve into this as it should be unfortunately takes us too far afield here.  Cf. the preceding verses. in 1 Cor. 12 for context). Meaning – and significantly according to how Paul writes this in KG – what the Ruach gives is not a “one time” action, seen as a summary of what’s given.

Rather, the Ruach will habitually give to each what the Ruach wills and, by means of diversity of what is given to each, rather than exactly the same thing given to all, the Plan/Council is carried out.  Paul speaks of a totally Hebrew Bible and Hebrew based idea – diversity for unity.

Think of say a band; it has a number of different instruments; each instrument makes a different sound yet by playing the same notes together as a unit, they can make beautiful music!

Paul no doubt has the Hebrew Bible in mind when it comes to the gift of wisdom and knowledge for followers – and other gifts mentioned in this first half of 1st Corinthians 12 – including healing. (Which Paul incidentally does not focus on).

Torah – In the Context of Yochanon Using the Word Logos              

Unfortunately, Koine Greek lacks a number of keywords that either mean or come close to what the Hebrew does.  One of these very keywords is Torah.  No single word can adequately translate it! Yochanon’s KG choices in trying to explain the divinity of Yeshua, would not have been adequate if he used sophos wisdom, or nomos. Nomos actually means customary way of doing things, law. The first part of its meaning unfortunately apparently went by the wayside as Gentile leadership increased. Early Gentile leadership – completely completely contra to Yeshua, and, Paul – pushed their Jewish Brothers aside. There was no one to explain to the Gentiles then what the Hebrew word Torah actually means. Thus, the Torah was seen by Early Gentile leadership as just the Law, a “legal code of legal laws”.

Nomos was used in the first translation of the Bible, which was done by 70 Jewish Sages about 200 to 250 years before Yeshua, to try to translate the word Torah. (The translation is known as the Septuagint for the 70 Jewish Sages who did the translation from the Hebrew Bible into the form of KG at that time). To reiterate: Koine Greek had no word close to what Torah means in Hebrew.  The saying “it loses something in translation”, is never more true than when it comes to the Bible’s Hebrew!  Torah means: Teaching, Direction, Revelation, Law; and is directly related to the verb” absorb seed in order to promote growth”. Guidance, though not technically one of Torah’s meanings, is a great way to think of it.  You can clearly see that nomos “customary way of doing things, law” cannot adequately translate the word Torah!

What if Yochanon had used one of the Greek words for teaching? That too clearly would have been inadequate regarding Yeshua’s divinity. (As you can see above on the meaning of Torah, to use a Greek word for teaching or instruction would not have covered it either)

Keener correctly readily acknowledges that ancient Jewish thought was very interested in Wisdom. There is an ancient book the Wisdom of Solomon, that is cited and drawn from a number of times in the RCS. (It wasn’t actually written by Solomon; ancient spiritual or moral and ethically focused writers would use the name of someone famous in order for their work to have credibility.  It is important to note; these types of writings though not seen as Scripture nonetheless were known or well-known and did influence the RCS writers.  Whatever one might say about Paul, this much is a trillion percent true. Though it will drive my Baptist brothers crazy, Paul never read Calvin’s Institutes of the Christian Religion, before writing Romans!).

Keener and evangelical scholars are right when they point out about the divinity of Yeshua. I’m not sure I completely agree with Keener regarding whether ancient Jewish thought might not have had an idea of a personification of Wisdom. That said, Jewish thought did not see Wisdom coming in the flesh. What seems to be missed or overlooked is the following.  A very fine Israeli scholar on ancient Jewish mysticism correctly points out that in some ancient mystical Jewish thought, there was a large God involved in Creation, and a small God. This idea would seem to fit with the opening vss. of Yochanon about the Logos and God, and Creation.

We are not saying that Yochanon definitely or necessarily drew from this ancient Jewish mystical idea of a large God and small God involve in Creation. Rather, we merely point out that there is perhaps some parallel between this ancient Jewish mystical idea and what Yochanon writes in the opening of Yochanon 1.  We also agree with scholars who say Yochanon does not draw on Persian or eastern religious ideas of “dual gods”.  These were seen as a god of goodness who battled a god of evil.

Perhaps Marcion in the 140’s drew on this idea when he put forth the very false idea of a “God of Wrath of the Old Testament and a God of Love of the New Testament”.  This very very unfortunate thought about God has caused much consternation and been troubling to far too many of my dear Christian brethren! Marcian was eventually excommunicated; unfortunately, it is far far easier to excommunicate an individual than an idea of theirs that has taken hold….

Regardless, Yochanon does not draw on the “dual gods” of ancient eastern religion.

We feel, given that Yochanon did not have a word for exactly what he tries to express, and he’s writing to Koine Greek speakers – probably/very possibly Jews outside Israel – he made the best choice using Logos.  Yochanon opens things up in the vss. following Yochanon 1:1.

The Logos as Protection

Cf. Yochanon 10:28. The context follows the previous vss. where Yeshua speaks totally Hebrew Bible, Torah, Hebrew, and Jewish-based.  As we repeatedly point out in our teaching; Hebrew is very concrete rooted, meaning in real material things.  This is because in Hebrew thought the LORD is seen as the Creator; thus the Earth proves the existence of God merely by looking at the world around us!  Since everything is from the Creator then nothing is in and of itself inherently evil.  As we also repeatedly repeat in our teaching since it is rooted in Hebrew, Jewish thinking and expression uses physical metaphors to illuminate great spiritual truth. It does not use abstract concepts or philosophical ideas, as Greek does.

Yochanon 10 is particularly well known because of Yeshua speaking of himself as the Good Shepherd.  This again, is nothing conceptual but rather is concrete. Sheep in ancient Israel were very important.  We have seen Arabs herding sheep at the very western end of the Valley of Hinnom, down below Mount Zion.  No more than a 10- or 15-minute walk north, passing the walls of the Old City of Jerusalem and David’s Citadel on your right, past the famous Jaffa Gate and crossing Paratrooper Boulevard, set back a little way from Jaffa Street is the Jerusalem City Hall.  How many world-famous capital cities can say that there are people herding sheep within a 10- or 15-minute walk of their City Hall! That’s Jerusalem….

The greatest men of the Hebrew Bible were shepherds; the Patriarchs Abraham Isaac and Jacob, Moshe, and David. When Yeshua speaks of himself as the Good Shepherd, he connects himself with them.  It also must be remembered:  the RCS absolutely connects Yeshua with these greatest men of Israel also! Cf. Mt. 1, Lk. 9:28-36 (Yeshua’s Transfiguration; Moshe and Eliyahu (“(the God of me) the LORD (is) “Elijah” are seen speaking with Yeshua.  The shepherd and the Jewish People as sheep were very natural sounding to Yeshua’s first century Israeli Jews.  The great prophet Yehezkel (” God (of) Power strengthens” Ezekiel”) hundreds of years before Yeshua spoke of the Shepherds and sheep when it came to the people’s leadership and the people. Yeshua at the end of Mt.9 – verses taken a million times out of context – felt in his guts for his fellow Jews of the Galil (“Galilee”), that they were like sheep without a shepherd.

In Yochanon Yeshua speaks of my sheep knowing my voice because the shepherd spent all day with his sheep and so they obviously got to know his voice!  This is how it was never a problem when different flocks of sheep wound up mixing together.  When their shepherds called to them, the sheep recognized their shepherd’s voice and followed after him! As we also repeatedly repeat in our teaching know in Hebrew means, by intimacy, experience, and personal relationship. Yochanon 10:28 renders Yeshua’s Hebraic original as follows, in the context speaking of his sheep.  “And in connection I give over (to) them life (of the) ages and in connectedness in fact it cannot happen (and) do not think or worry there’s even a possibility they could be lost, identified very specifically (as) the age”…..

What is translated ‘eternity’, in KG are forms of aion, defined in KG lexicons as “extended period of time… time immemorial”. Hebrew has no words for eternity or forever as they are too vague.  The use of aion “age” is very Hebraic.  To make the point as strongly as possible that the sheep cannot be snatched out of Yeshua’s hand, as the verse goes on to say, Yochanon uses the following. Hebrew doesn’t use it but when someone writing in KG wants to make the point to his audience and encourage them that it is impossible for something to happen, they express it in this way.

A double negative is used. Meaning two different words for ‘no’ are used back-to-back. The first points out that in fact something cannot happen. The second word is used to make the point do not think or worry that something is even possible. Yochanon communicates as strongly as he can that it is absolutely impossible for those in Yeshua’s hand, to be snatched out of it! Yochanon ends Ychn. 10:28 Hebraically by specifically identifying and in an absolute sense the hand of “mou” “me”, that is Yeshua’s hand. Note again please the Hebraic-based metaphor that uses something physical or concrete; in this instance the hand. We should note that many times Yeshua speaks of things metaphorically in concrete terms; houses, lamps, “I am the door” etc.

Frankly probably because of either overtly or hidden anti-Semitism, Hebrew and Jewish influences and backgrounds are often missed, overlooked, or de- emphasized by Christian and secular scholars.  Sometimes this is because though there are many fine evangelical scholars, there’s still a lot about Hebrew and Jewish backgrounds and thinking that as Westerners they frankly don’t seem to know or appreciate.

Whether one thinks Yochanon is being more Hellenistic or more Hebrew and Jewish in Yochanon 1:1 and 1:1-18, here is a key that very much gets overlooked – even by scholars we admire.

Yochanon 1:14 makes a statement that would have stunned and caused consternation among Greek thinkers.

“… kai O Logos sarx egeneto kai eskenosen en emin“… ” and in connection the positive bearer of existence actuality flesh became and in connection tented in among us”.  Yochanon’s KG begins specifically identifying the subject he’s talking about as the Logos. We rendered it according to how his obviously very Hebrew heart, understood ‘the’.

In KG “the” has several forms and a number of very key uses – but they’re grammatical. This is an important area where Hebrew is different. Nothing in Hebrew is just grammatical. In Hebrew “the” does not simply make something definite (called the definite article) nor is it just limited to grammatical use.  More deeply it indicates not just that something is ” definite”; but rather, that it is the positive bearer of existence actuality.

What is remarkable and no doubt was stunning and hard to accept for Greeks, is that the Logos “flesh became”. That flesh was not ‘generic’; it was, Jewish! Yochanon totally Hebraically takes a noun skene – tent – and uses it in Greek as a verb – an action. Hebrew is much more active and action oriented than Greek. Though typically translated ‘dwelt’ the Greek actually means “tented”. This again, is totally Hebraic!

Who were the people whom that flesh became “tented in among us”? Jews!

For here; based on Plato’s influence that all matter was evil and must be destroyed only spirit was good, those Greek influenced formerly pagan brothers in the late 1^st-century didn’t have a hard time accepting the divinity of Yeshua.  But they did have a very hard time trying to get their minds around the fact that divinity actually come not as a spirit appearing to be flesh, but rather real flesh became!  Incidentally the use of the word flesh is also Hebraic.

Flesh in Hebrew comes from the verb cover with sensitive coating; and, is also used to mean heralding; bring a message. One of the great Jewish Torah commentators points out in Hebrew that a very related Hebrew word is used to convey ” agent that herald’s the message of the Spirit to the World”. In Hebrew, Gospel is actually a form of the word flesh and the word that means what we pointed out immediately above ” angel that heralds the message of the Spirit to the World”.

This is exactly what Yeshua does in the flesh in bringing the Good News!

Thus, 1 Yochanon’s very Hebrew & Jewish opening regarding “… peri Tou Logou Tes zoes“, ” concerning specifically identified in an absolute sense the Logos of the life”. Yochanon’s syntax (sentence structure) is Hebraic – and fairly commonly seen in the RCS.  A stringing together of, “of the of the” in KG, is very directly reflective of Hebrew.

We conclude this with what we pointed out elsewhere.  Yeshua is, two natures one divine one human in one persona. Can you thus honor the divine, but ignore, minimize, or God forbid (!), disparage or not honor his Jewish humanity?

In Yochanon 5:19-23 Yeshua very clearly states that all Judgment has been given over to him. Dear one if you have at least not begun to recognize that Yeshua is part of the whole of the Jewish people, cannot be separated from him – nor, can your Jewish Brothers (followers), we have failed you. God forbid this has happened!

Our hope and our prayer and our goal in part is to enlighten and encourage you to a very key truth, because we know those who sincerely love and seek to serve Yeshua, continually strive to do so even more.

Understanding and acting with the knowledge of Yeshua still now in Heaven as a Jew, will only help you to love and serve him more deeply – and, to avoid any consequences for not doing so, and very positively to be blessed and rewarded accordingly for doing so!

It would be wrong to emphasize Yeshua is Jewish flesh to the extent that God forbid we overlook his divinity.  It would also be wrong, to overlook that divinity came in Jewish flesh.  My very dear Christian brethren need to be particularly aware of this, because this aspect dynamic and truth about Yeshua in traditional teaching, is unfortunately minimized or ignored.

Lest we forget: Yeshua’s specific Jewish humanity is one of the truths that separate him from the pagan mystery cults, with their more “generic” background “savior”.

Torah – Not a “Legal Code of Legal Laws”

There are a number of very key words in Hebrew for which Koine Greek does not have either the meaning or the depth of meaning of the Hebrew. One of these very key words is Torah. Torah unfortunately is one of the most misunderstood words by Christians. This is because it’s not looked at from the Hebrew but rather only from Greek. The KG means customary way of doing something; law. Unfortunately, also with Gentile leadership pushing their Jewish Brothers away, the only meaning apparently Gentile leadership understood was law.  They thus saw the Torah as a legal code of legal laws.

None of the Greek words for teaching or instruction would adequately translate the Hebrew Torah.  The saying it loses something in translation is never more true than when it comes to Hebrew! Torah in Hebrew means Teaching, Direction, Revelation, Law, Instruction.  It can also be thought of as guidance. It’s from a verb “absorb seed in order to promote growth”.

Why 5 Books of the Torah (also call the Five books of Moses though the LORD is the Author!); not say four or six? Five in Hebrew, as one of the great Jewish Torah teachers correctly points out, comes from a verb “prepare; equip in order to exert power”. The word five in Hebrew rearranged spells Mashiach “Anointed; drawn from, separated out from”, from the verb, also correctly explained by a great Jewish Torah teacher “smear with insoluble oil”.  (Translated in English as Messiah).

The Anointed One Yeshua Hamashiach came and rearranged things so to speak so that his followers would be prepared and equipped to exert the true essence and substance of the Torah – as he illuminates! Cf. most esp. Mt. 5:1-7:28. We should note what is in the Teaching on the Hill – a more accurate name than “Sermon on the Mount”.

Yeshua summarizes the Torah in what’s traditionally called the Golden Rule, which has an earlier Jewish background to it that Yeshua draws from, in Mt.7:12.  “Do unto others”…. We should also please note, given what today’s Hebrew and Jewish roots advocates focus on, and what Yeshua does not teach on….