Paqid Ya·aqov "ha-Tzadiq" is a reconstruction, in the style of NHM but in one volume, from which the corrupted (Hellenized) NT book "James," purportedly derived. The book comprises two sections, text and notes, and includes NT Greek => LXX Greek => MT (Masoretic Text) Hebrew with resulting reconstructed Hebrew nuances translated into English.
Published in 2005, Paqid Ya·aqov "ha-Tzadiq" is purportedly a letter
From: the first Nәtzarim Paqid, Ya·aqov "ha-Tzadiq" Ben-David, brother of Ribi Yәhoshua Ben-David,
To: the Twelve Tribes of Israel — note: the letter is not addressed to gentiles — in the Diaspora, more specifically, apparently addressing the aristocratic wealthy class of Hellenist-assimilated Sadducees.
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In Who Are the Nәtzâr•im′ ? Live-Link, Pâ•qid′ Yi•rәmәyâh′ u contrasts Tor•âh′ -teaching historical Rib′ i Yәho•shu′ a in first-century (pre-135 C.E.) Judaism as described in the Qum•rân′ (Dead Sea) scrolls, contrasted against the evolving image that emerged out of post-135C.E. antinomian (anti-Tor•âh′ , misojudaic) and Displacement Theology Christianity.
This is our introductory book after the Oxford scholar James Parkes' book (The Conflict of the Church and the Synagogue), the first required text of our Khav•rut′ â (Distance Learning). WAN-LL, as we affectionately call it, provides the necessary definitions and essential concepts needed to grasp all of our other materials. WAN-LL covers a wealth of more advanced concepts essential to relating to and understanding the 1st-century Judaism and Judaic concepts covered by the second book in this program, Atonement In the Biblical 'New Covenant' (ABNC), and the teachings of 'historical Yәho•shu′ a' in The Netzarim Reconstruction of Hebrew Matityahu (NHM).
Some of these basic and essential concepts and definitions will be a fresh look even for those with academic credentials (including doctoral) schooled in 1st-century Judaic sources from Talmud to the Pseudepigrapha, CD, Eusebius, Josephus, and the Dead Sea Scrolls, as well as modern conversational or Biblical Hebrew, Greek, and Aramaic.
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Beginning from Ben-Gurion Univ. Prof. Elisha Qimron's pioneering and definitive work on Dead Sea Scroll 4Q MMT published by Oxford, we carefully document and demonstrate the development and state of Judaism, particularly relations with non-Jews, in 1st-century Judaism.
Atonement In the Biblical 'New Covenant' (ABNC) demonstrates the concept of 'New Covenant' kipur (expiation / atonement / salvation) as understood and taught by its author, Yirmәyahu the Prophet, centuries before the advent of Christian displacement theology (Yirmәyahu 31.30-33): "I will place my Torah within them"!!!
Prior to the apostasy of Christian displacement theology, kipur was defined as the graciousness of ha-Sheim granted to Jews and geirim who were doing their utmost — "with all your heart and with all your soul" — to practice Torah. Even for these, kipur was granted only upon repenting from any Torah-transgression followed by returning to the non-selective practice of Torah "with all your heart and with all your soul." More than this was never required.
Less than this contradicts Torah and, therefore, cannot be the teaching of a Mashiakh endorsed by — and dependent for authenticity upon — Torah.
Those who rely instead on faith in a post-135 C.E. Roman distortion are being left behind with the Roman antichrist of 135 C.E. Aelia Capitolina. Check any encyclopedia to confirm what happened there after the Romans crushed the Bar Kokhva Rebellion in 135 C.E. Don't be left out. Atonement in the Biblical 'New Covenant' explains the first-century relationship between Torah kipur, Jews, geirim, G*o*d-Fearers and gentiles.
Relying on definitions and concepts introduced in WAN, Paqid Yirmәyahu demonstrates the 1st-century understanding of the 'New Covenant' throughout the Jewish community in which historical Ribi Yәhoshua taught.
This is the Netzarim treatise on kipur and the follow-up book to WAN, the second required text in our Khavruta.
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The Netzarim Reconstruction of Hebrew Matityahu (NHM) reconstructs in English the readings of all of the earliest extant source documents of Hebrew Matityahu through the 4th century, and the Hebrew source documents through the Even Bokhan (1380 CE); with translations from Hebrew and Greek plus explanations and extensive commentary and several concordances for in-depth studies. The only uncompromisingly historical and Judaic restoration of the life and teachings of Ribi Yehoshua — for neophytes and seminarians.
Netzarim Hebrew Matityahu was acknowledged even by the earliest Church historian (Eusebius, EH III.xxvii.4) as the only account recognized by the original — Jewish — followers of historical Ribi Yehoshua as the true and reliable record of his life and authentic teachings. All other accounts were dismissed by his original followers as false teachings. Netzarim Hebrew Matityahu is reconstructed here via direct translations from ALL known earliest extant documents: Hebrew from the 1st century C.E. through the Even Bokhan inclusive and Greek from the 1st century C.E. through the 4th-century C.E.
These Hebrew source documents include Talmud Gemara (e.g. Shabat 116b, 5th century CE), Nestor (e.g. lines 170 and 222, 9th century CE), Nitzakhon Yashan (e.g. #157, #221, #71, and #158; 13th century CE), Ms. Or. Rome #53 (12th century CE) and the Even Bokhan (composed in 1380 CE). The Greek sources include the papyri (e.g. P-64 c. 200 CE; P-86, et al.) and the Codex Sinaiticus and Codex Vaticanus (4th century CE) along with the Latin a-3, and the Aramaic Peshiteta (4th century CE, which was translated from the Greek sources).
There is no other similar work which is faithful to historical 1st century Judaism of Yerushalayim in rejecting post-135 C.E. Christian doctrines of Aelia C*a*p*i*t*o*l*i*n*a which were alien to 1st century halakhah, so that only followers of Yerushalayim who are adherants of NHM are compatible with legitimate halakhah and Judaism — whether of the 1st century or today.
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Originally published the week of Iraq's invasion of Kuwait in the first week of 1990.08, The 1993 Covenant clearly demonstrated — before it happened — not only the correct outcome of the Gulf War (when the popular "experts" on prophecy were predicting Armageddon was upon us) but also — more than 2 years before it happened — that the prophets of the Jewish Bible prophesied that a fateful covenant would occur in 1993!
"As in the days of Noah," most are still blissfully unaware of the 1993 covenant and its significance, 'left behind' in popular sensationalist distortions entirely alien to the ancient Jewish prophets. Get on board while you can. The ancient Judaic perspective of the Jewish prophets of the Jewish Bible is the only key that unlocks the secrets to understanding what they wrote. Injecting non-Judaic interpretations distorts the picture painted by the ancient Jewish prophets.
The 1993 Covenant restores the long-lost ancient Judaic perspectives to Jewish Bible prophecies — many of which are still future! Time has already proven Paqid Yirmeyahu correct. Don't be left out with the "un-Judaic" sensationalists.
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Written in a beginners-friendly style, The Unveiling demonstrates how even the top Christian seminarians and evangelists — heirs of the Hellenist gentile Romans — are estranged and alien from the authentic teachings of Ribi Yәhoshua in his first century community of Hebrew- and Aramaic-speaking, Middle-eastern, Pharisee Jews.
Revelation (Greek αποκαλυψις / "Apocalypse") refers to the Hebrew ההתגלות (ha-hitgalut; the unveiling) of a scroll by unrolling it to read the text. Melted wax seals were often rolled into the scroll. On cooling, the wax stuck the scroll together at that point, a seal. When unrolling the scroll to read it, it couldn't be unrolled beyond the seal without breaking the seal. Thus, the next section couldn't be viewed, or read, without breaking the seal. The Unveiling claims as its author a first-century religious Jew, Yokhânân "Bën-Rogez" ("the Irascible") Bar-Zavdi·eil, who depended for his visions upon Yәkhëzqeil, Dâni·eil and the other Prophets of the Jewish Bible.
All of the innumerable Christian speculators, finding ancient Judaism entirely alien to them, have viewed Apocalypse — written by a first century Jew — through "un-Judaic," and therefore grossly distorted, lenses. Predictably, the resulting "prophecies" they describe would be unrecognizable and alien to Yokhânân "Bën-Rogez" Bar-Zavdi·eil. The key to identifying 666 and the other symbols has remained hidden from "un-Judaic" eyes, in first century Judaism. The Unveiling positively identifies — in "Revelation for Dummies" language anyone can understand — 666, the Antichrist, the Dragon, the Beast out of the Sea, the Beast out of the Land, the False Prophet, his Icon and the Mark. Further, it explains Armageddon, the Tribulation and the Rapture — as the first-century Jewish author understood them! This information is available nowhere else.
In ancient tradition, still continued by Jews today, a scroll is covered by a cloth, or veil. To read the scroll, it first had to be unveiled. To seal a scroll, hot wax was rolled into the scroll. Thus, a scroll could be sealed in several places. Each seal prevented further unrolling of the scroll until that seal was broken.
Ignorant of first century Judaism, traditional interpretations are oblivious to the perspective of the original author who was purportedly a first-century Pharisee Jew, NOT a Hellenist gentile Roman. Non-Jewish interpretations are mired in post-135 C.E. gentile Roman Hellenist syncretisms that support misojudaic Christian displacement theology. Since the first century, The Unveiling is the only translation and explanation of "Revelation" by an Orthodox Jew in good standing who understands its essential — first-century Judaic — context, in ways not possible before the discovery of Dead Sea Scroll 4Q MMT.
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Archeologists and vulcanologists continue to converge on circa B.C.E. 1467 as the approximate year of two world-shaking events: the greatest volcanic eruption in human history, at Thera (also called Santorini), and the Exodus. Effects of the former can explain all of the miracles of the latter. What is miraculous about a miracle is its timing, designed into a perfect system by an Intelligent Creator from the creation, not supernatural magic that contradicts the perfect laws of the Perfect Creator – implying that the Creator is self-contradicting. It defies reason to suggest that such a convergence, which explains the miracles, was an irrelevant coincidence. (This doesn't imply predestination. It merely constrains free will within limits in the same way as the law of gravity and the other laws of physics. You cannot fall up simply because, in your free will, you decide to. Yet, few would consider gravity or the other laws of physics as contradicting free will.)
Dating the Exodus, therefore, to B.C.E. 1467 places the birth of Moses (which, in Egyptian, means "incarnate"), 80 years earlier – in the reign of Pharaoh Amun-hotep I (B.C.E. 1548-1528), several generations before "Ramses" (corrupted from Ra-Moses, Ra-incarnate). Having been found among the reeds of the Nile by the Egyptian Princess, Moses was brought up in her household, the household of her father – the future Tuth-Moses I. Being raised in the royal household of Tuth-Moses, sharing the name Moses with the royal household cannot be coincidence. Thus, though the Bible never acknowledges Moses' Egyptian first name – as we would expect in such case, a Hebrew boy adopted into the royal household of Tuth-Moses would assume the honorific surname. Moses simply means, "incarnate," and the Jewish tradition prohibits uttering the name of pagan gods, including Tuth. Hence, Tuth-Moses, when applied to the son of Amram Ben-Qehat and Yokheved, would have eliminated the pagan name, Tuth, shortening the name to Moses, with no Egyptian first name.
Archeologists remained baffled why, a few decades later, Tuth-Moses III, successor to his mother who had been the only Queen-Pharaoh in the history of Egypt, waited 18 years after she voluntarily stepped down from the throne, before furiously erasing her, along with her daughter and Sen-en-Mut, from Egypt's history. No other pharaoh was deliberately erased from Egyptian history. Egyptologists report that both her rise to power and her exercise of power were backed by a mysterious lover named Sen-en-Mut, who was born of unknown, non-Pharaonic parents. (In those days, pharaohs practiced incest to keep royal blood in the family, literally.) There is no Egyptian record of what happened to this Queen-Pharaoh, her daughter or Sen-en-Mut. There is no evidence that their bodies were ever in their tombs. Interestingly, 18 years after the Queen-Pharaoh relinquished her throne and retired into the background is also the approximate date of the Exodus. What could have angered Pharaoh Tuth-Moses III enough to erase his mother, the Queen-Pharaoh, from Egyptian history? The historical accounts mesh with the Bible.
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