Followers of the "English Aramaic New Testament" are by their own authority > claiming < that Matt.23:8 doesn't say "Rabbi" (Be not called Rabbi). Can we trust these "Aramaic Roots" movement claims?
The "English Aramaic New Testament" Is a Modern bible version and the article claims the following: "But I want to look at the verse with you in Matthew 23 which reads (in the original Aramaic)" (Matt.23:6-11).... Then it gives its translation as:
"But you should not be called ‘My Great One’ for there is only one Who is Great and you are all brothers. "...
The article goes on to say: "it is properly translated in the Aramaic English New Testament from the original manuscripts of the New Testament."
We don't have an "Aramaic Manuscript" of Matthew or the "New Testament" we do have the Peshitta which is a translation To the Syriac From The Greek and the so called Aramaic scholars of the "English Aramaic NT" basically just used their own authority and their biased view of "scholarly works" to compile their texts (source).Claiming that an Aramaic scholar can know what proper words these texts Would Have been relative to the Aramaic. (Feel free to correct me and give a "Aramaic Manuscript" and not a later source that has no real foundation).
None of the earliest texts of this verse support the claim made here. There are two separate words used in the Greek here but the first is to say "rabbi" as in "call no man rabbi" (in The Greak Manuscripts (earliest copies) and Shem Tov's Hebrew Mathew! We can't make attempts to change it by creating our own texts but if its gonna be taken seriously better support needs to be given rather than just telling people this is the proper text "bases on manuscripts" (WHAT MANUSCRIPTS?). The claims of the "Khaboris Codex" is that its a medieval (5th - 15 century) text. What is the exact date? What studies have been done on it? Most of those making claims and studies of this source are supporters of the New Aramaic New Testament Bible so I tend to think they are biased. Where are scientific studies of the date of this texts? The claim is that this is a "Medieval" text (of course claims I by those people who push and use this source/ claims I have yet to even see supported but lets act like they have said this much in truth without demanding them to document it) which conclude it at a later date (500-1500 AD)! The Book of Mathew was "said" to be originally written around 60-65 AD!
The Earliest texts we have of this book are Greek (no denying that)! Thus to show an Aramaic source ("purchased from a Kurdish monastery") that came long after that as being a trust worthy "original text" rather than a (LATER) translation just isn't trust worthy without Evidence (Especially when it has a different context). Example the Codex Sinaiticus (which contains the earliest Complete copy of the New Testament) was hand written in the middle of the fourth century (Codex Vaticanus another nearly complete manuscript dates to the same time period & there are many other Earlier fragments of manuscripts / None of which are Aramaic)... So I think the foundation of the claims is misleading to begin with. Many DO considerShem Tov's Hebrew Mathew to be a Hebrew manuscript of Matt. and it says Do not desire to be called רבנים (Rabanim/ plural sense of Rabbi)...
I would have to get get past this before considering this article any further (be cautious who does your "translating". Looking forward to a response.
(רבי / H#4461 rhabbi -Resh Bet Yod/ רב H#7230 rob/ רב rab H#7227)
The "Complete Jewish Bible" makes an attempt as well. (KJV) Jn.13:13 "Ye call me Master and Lord: and ye say well; for so I am." ... You see here the KJV uses a Different word than that used in Matt.23:8 for Good reason it is a different Word here in the Greek Manuscripts! (Jn.13:13 / Greek #1320 Master, instructor, doctor, teacher....) (Matt.23:8 G#4461/ my master, title of honor, rabbi) KJV Matt.23:8 " But be not ye calledRabbi: for one is your Master, even Christ; and all ye are brethren."....
“You call me ‘Rabbi’ and ‘Lord (G#2962),’ and you are right, because I am.” – (John 13:13) Yahshua’s words ("Complete Jewish Bible" –Translation by David H. Stern)... This verse doesnt contradict Matt 23 in any way! Notice how this source uses the same word in both verse when its two different terms in the manuscripts. I think you can see how these people are Playing word Games and why.These people that Love to be called rabbi are attacking the Word cause they love their social positions of power and they do the very things that Messiah condemned false shepherds of doing many times. Matt 23:8 (C.J. Bible) "But as for you do not desire to be calledRabbi: For one is your Rabbi, even the Moshiach; and all you are Yisraelite brothers. (the Word "Yisraelite" isn't even present in the verse)
KJV Matt.23:4-7
For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, And love the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the markets, and to be called of men,Rabbi, Rabbi.
I don't expect to agree with anyone on all things all the time (where two or more agree in truth there he is in the midst of us) nor do I think that any two people are always at the same stage of their walk. With that being said I do know that G-d uses others as instruments of truth and edification in our lives. I personally acknowledge a number of people I consider as Elders, orsages. But I know no one has it all figured out. We all have room to grow in Faith and I only look to GOD for my completeness! Everything works to the good for them that Love the LORD. A truth seeker can learn even from an enemy. On our paths we will choose weather we trust GOD or put confidence in man. I also find bards (or a Azmari, minstrel, skald, scop, rhapsode, udgator, griot, ashik) to be useful for carrying on history and culture (tribal identity), Christ himself taught in parables!
.....................Judges........................
"Judges" of Israel
Jewish Encyclopedia
- JUDGES, PERIOD OF – ...Social Conditions. The present form of the Book of Judges has given rise to the phrase "time of the Judges," which covers the period from the death of Joshua ...down to the revival and consolidation of Israel as a kingdom under Saul. This period, however, does not correspond with that covered by the Book of Judges, which includes part of Joshua's period; and the events ...under the last two judges belong to the Book of Samuel. Moreover, the designation "Judges," as well as the account given of their activity in the book in its present form, is inadequate, as the term "judge" was...
- JUDGES, BOOK OF – ...it deals with the "Judges," a term which, according to the statements found in the book (comp. ii. 11-19 and the constantly recurring formulas in iii. 7, vi. 1; iii. 12, iv. 1, x. 6, xiii. 1; iii. 8, iv. 2, 9, x ...accordance with the needs of the time, their functions were primarily judicial (iv. 5). The book itself announces that it will deal with the time of the Judges from the death of Joshua; but the description of Joshua's ...of Judges give the conclusion of the history of the Judges; for the two stories appended to the book in its present form belong not to the end of that period, but to its beginning, and the narratives forming the...
"Judge" is the closest Literal translation of the Hebrew term used in the Masoretic text.
A Shophet (shofet) /Plural - Shoftim (Shophetim)- Biblical "judges"/
"Is a ruler or military leader as well as someone who presided over legal hearings".
- "In judges a (cyclical) Pattern is given to show the need for the varios judges: apostasy of Israelite people, Harship (brought on as punishment from G-D), crying out to the Lord for rescue.
- The judges were the successive individuals each from a different tribe chosen to rescue the people (kingdom) from their enemies and establish justice and the practice of Torah amongst Hebrews
Following the conquest of Canaan by Yehoshua <until the formation of > the 1st Kingdom of Israel (ca. 1150-1025 BC), the Israelite tribes formed a loose confederation. No central government had exsisted in this confederation and in times of crisis the people (tribes) were led byAd Hoc Chieftains known as "Judges".
(Shoftim were chieftains who united various Israelite tribes in time of mutual danger to defeat foreign enemies)
(In Phoenicia - A non royal magistrate)
Documentation in the Torah
*Deut.16:18-19 "Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment." Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.
*Ex.18
You shall set up judges and law enforcement officials for yourself in all your cities that the Lord, your God, is giving you, for your tribes, and they shall judge the people [with] righteous judgment.- Tanach
Elders of the tribes, Fruitful People of "good" local reputation, ....
.....................................Extras....................................
In Deut.16 (:18-19) we see mention of this order and then warned about respect of persons and corruption (through taking bribes and so on...). This shows that just cause one is given the position that doesn't make them perfect. Messiah warned us about leaven. Yeshua boldly confronted money changers in the temple (courtyard) that were taking advantage of "weights and measures" pertaining to things people were buying in the courtyard. Matt.21:12 Mark 11:15 Luke 19:45, and Jn. 2:14-15
(weights and measures- Pro.20:10 Divers weights, and divers measures, both of them are alike abomination to the LORD. (vs.23; 11:1 A false balance is abomination to the Lord: but a just weight is his delight.; 16:11 A just weight and balance are the Lord's: all the weights of the bag are his work./ see note Companion Bible 3:32, Deut.25:13). This type of unfair measures and dealings was a transgression against G-D's House (Temple). (Acts 5)
Judges 4:4- Deborah
Deut.17:9-10 (Levitical priests)
Pro.14:34 Righteousness exalteth a nation: but sin is a reproach to any people. (30-35)
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Responses or comments welcome. G-D is in control and His Will is the way of Righteousness (, life, and blessings). Be Very Cautious who you give authority in your walk. Shalom
Blogs:
Beware of the leaven http://friendsnchrist.ning.com/profiles/blogs/beware-of-the-leaven-of-the
http://friendsnchrist.ning.com/profiles/blogs/the-word-is-inspired
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Baba Metzia 59a
It is the tale of another oven that needed to be declared kosher. This oven was a new invention created by a certain man named Achnai. Achnai brought his new oven to the rabbinical court at the house of study for them to give his contraption their imprimatur and deem it appropriate for Jewish use. With the exception of Rabbi Eliezer, every sage at the house of study declared that the oven was un-kosher. Rabbi Eliezer brought forward every imaginable argument to try and convince the other sages that the oven was kosher, but none of his colleagues was convinced. Rabbi Eliezer was getting frustrated, and he shouted at them: “If Achnai's oven is in fact kosher, as I say it is, then let this carob tree prove it!” And the carob tree flew out of the ground and landed a hundred cubits away. Unimpressed, the other sages retorted: “No proof can be brought from a carob tree.” Again Rabbi Eliezer implored them: “If the oven is kosher, then let the stream of water prove it.” And the stream of water flowed backwards. “No proof can be brought from a stream of water,” the rabbis rejoined. More frustrated than ever, Rabbi Eliezer cried out: “If the oven is kosher, as I say it is, let the walls of this house of study prove it!” And the walls began to fall inward. But Rabbi Joshua rebuked the collapsing walls saying: “When scholars are engaged in a disagreement over a point of Jewish law, what right do you have to interfere?” And the walls did not fall in honor of Rabbi Joshua, nor did they resume their upright position in honor of Rabbi Eliezer. Again Rabbi Eliezer said to the sages, “If the law agrees with me regarding the fact that Achnai's oven is kosher, then let it be proved by heaven.” And a heavenly voice cried out: “Why do you rabbis argue with Eliezer? He's always right in his interpretation of the law!" But Rabbi Joshua arose and exclaimed to the sky: “It is not in Heaven” (Deuteronomy 30:12). One must follow the majority!” At that moment, the sages say, God laughed, saying “My children have defeated me! My children have overruled me!”
(Deut.17:9,11)
(Deut.17:9,11)
Neh. Gordon (Shem Tov's Matthew)
So with precendence carrying the authority in rabbinic "Judaism" we have examples of how today's Judaism is a new religion compared to the faith originally delivered to Israel cause ethe precedence has changed concerning interpretations of specific revelations. A prime example is Is.53. The sages prior to the time of Yeshua had a set precedence concerning Is.53 which didnt ignore relation to King Messiah (as well as Israel) but following the rise of Jews and others who believed Yeshua was the Jewish messiah a new precedence was made in order that these "rabbis" could hold unto their authority and social status (power) regardless with the fact that G-d expressed his displeasure with the priesthood, temple, and nation in many ways.
Our Clean Little Secret
Moshe continuously seeked counsel from HaShem on detailed meanings and observances of Torah. Moshe had to ask HaShem about: 1) how should someone be put to death for blasphemey 2) What to do reguarding uncleaness on Pesach 3)If there were no males (brothers) only sisters (daughters) whats the terms of inheritance.... It's obvious he wasnt given all this info upon recieveing the Torah on the mount (Orally then written). The (5 books of) Torah were originally given orally. I have no issue with calling the written Torah Oral Torah as well but on what authority do we call rabbinic commentaries "oral torah"?
The difference Is that Moshe, Adam, etc. recieved revelation directly. The rabbis contemplated the meaning of them.
Our Clean Little Secret
Moshe continuously seeked counsel from HaShem on detailed meanings and observances of Torah. Moshe had to ask HaShem about: 1) how should someone be put to death for blasphemey 2) What to do reguarding uncleaness on Pesach 3)If there were no males (brothers) only sisters (daughters) whats the terms of inheritance.... It's obvious he wasnt given all this info upon recieveing the Torah on the mount (Orally then written). The (5 books of) Torah were originally given orally. I have no issue with calling the written Torah Oral Torah as well but on what authority do we call rabbinic commentaries "oral torah"?
The difference Is that Moshe, Adam, etc. recieved revelation directly. The rabbis contemplated the meaning of them.
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