Ma'asei of the Shaliachim - WordPress.com · Ma'asei of the Shaliachim Apostolic Writings Foreword: The Aramaic Apostolic Writings Tehillim 1:2 But his delight is in the Torah of

Ma'asei of the Shaliachim Apostolic Writings

Ma'asei of the Shaliachim

Rebbe Eashoa, Melech M’sheekha says to him, I am HaDerech the WAY, HaEmes the LIFE, and HaChayyim the TRUE ONE.

No one comes to HaAv except through me.Yah chanan 14:6 [1Sm 3:7]

B’nai Ysrael Ha’Derech

Aramaic CovenentsCopyright © 2015 All Rights Reserved

Netzari Emunah


Table of ContentsForeword: The Aramaic Apostolic Writings..........................................................................................3Bibliography/Resources........................................................................................................................4Netzari Emunah.....................................................................................................................................5Introduction to Ma'asei..........................................................................................................................6

Commentary on the New Testament From the Talmud and Hebraica by John Lightfoot..........................6Ma'asei 1:1-26...................................................................................................................................9Ma'asei 2:1-47.................................................................................................................................15Ma'asei 3:1-26.................................................................................................................................21Ma'asei 4:1-37.................................................................................................................................26Ma'asei 5:1-42.................................................................................................................................32Ma'asei 6:1-15.................................................................................................................................36Ma'asei 7:1......................................................................................................................................42Ma'asei 8:1-40.................................................................................................................................46Ma'asei 9:1......................................................................................................................................54Ma'asei 10:1-2.................................................................................................................................58Ma'asei 11:1-30...............................................................................................................................61Ma'asei 12:1-25...............................................................................................................................64Ma'asei 13:1-52...............................................................................................................................70Ma'asei 14:1-28...............................................................................................................................78Ma'asei 15:1-41...............................................................................................................................82Ma'asei 16:1-40...............................................................................................................................90Ma'asei 17:1-34...............................................................................................................................96Ma'asei 18:1-28.............................................................................................................................100Ma'asei 19:1-41.............................................................................................................................105Ma'asei 20:1-38.............................................................................................................................115Ma'asei 21:1-40.............................................................................................................................122Ma'asei 22:1-30.............................................................................................................................133Ma'asei 23:1-35.............................................................................................................................138Ma'asei 24:1-27.............................................................................................................................141Ma'asei 25:1-27.............................................................................................................................146Ma'asei 26:1-32.............................................................................................................................150Ma'asei 27:1-44.............................................................................................................................156Ma'asei 28:1-31.............................................................................................................................161

The Missing Chapter.........................................................................................................................165Ma'asei 29:26.....................................................................................................................................168The dialect of the Galileans, differing from the Jewish....................................................................170

Ma'asei of the Shaliachim Khabouris Codex.........................................................................................172


Foreword: The Aramaic Apostolic Writings

Tehillim 1:2

But his delight is in the Torah of MarYah, and on His Torah he meditates day and night.

להבין אמרי בינה לדעת חכמה ומוס ב

.معرفة حكمة وأدب لدراك اقوال الفهم

The goal of this work is to provide a modern and accurate English literal translation of the

Book of Ma'asei (Acts). The text of this edition of the Aramaic i Covenants is a literal

translation in idiomatic language from the writings of the book of Ma'asei of the Shaliachim

and various other translations of the same.

This work is a new edition from translations of the Ancient Aramaic. For example this new

edition uses the name of (MarYah Eashoa Msheekha)-(Lord-G-d Jesus / Yeshua the

Messiah). The New Edition also uses the word (Allaha for Eli) - (G-d יהוה YHVH) and it

introduces the Aramaic rendering of (Maran for Lord / Adonai) and (Miltha for Word), Along

with other Ancient Galilean Aramaic renderings.

Due weight was given to the ancient versions as establishing a tradition of interpretation, out

of the four levels of interpretation Parshat, Remez, D’rash,Sod the Parshat method was

employed, as was Onkelos method of interpretation of the Torah.

The Parshat method was employed for this translation of the Apostolic Writings. The Aramaic

Peshitta and both the Khabouris Codex and the Crawford Codex where consulted and used

as resources and research with other Ancient Aramaic manuscripts.


Bibliography/Resources

Synopsis of the Old and New Testaments John Nelson Darby (1800 - 1882)

A Commentary on the Old and New Testaments by Robert Jamieson, A. R. Fausset and

David Brown publish (1871).

Grammar of Aramaic Idiom in the Babylonian Talmud, C. Levias, (1896).

The Comprehensive Aramaic Lexicon (CAL) including the following; Aleppo Codex, Khabouris

Codex, Crawford Codex, Codex Ambrosianus,Westminster Leningrad Codex,Sinaiticus

Codex and the Targum Neophyti .

The Aramaic Bible Targums in their Historical Context; edited by D.R.G. Beattie and M.J.

McNamara Published by JSOT Press,(1994).

Hebrew and Chaldee Lexicon by Friedrich Wilhelm Gesenius (1846)

A Dictionary of the Targumim; the Talmud Babli and Uerushalmi and the Midrashic literature.

Marcus Jastrow, (1903).

Arabic-English Lexicon by Edward William Lane (London: Willams & Norgate 1863)

A Compendious Syriac Dictionary; founded upon the Thesaurus Syriacus of R. Payne Smith,

D.D., (1903).

Onkelos On the Torah; Onkelos translated the Hebrew Bible into Aramaic similar to that

spoken by the population of Israel around 2000 years ago. Israel Drazin, Stanley M. Wagner

Gefen, (2009).

Hebrew And Talmudical Exercitations Lightfoot, (1658).

A Literal Translation from the Syriac Peshito Version, James Murdock, D.D., (1852).

Peshitta Aramaic/English Interlinear New Testament, Paul D. Younan, (2000)Apostolic

Writings New Heart English Bible New Covenant Aramaic Edition, (2011).


Netzari Emunah

Our mission is to take the (Good News) of a (New Life) in Eashoa the Nazarene to a lost and

hurting world.

Go, therefore, make talmida for Rebbe, Melech M’sheekha of all the nations, giving them a

tevilah in a mikveh mayim in Hashem, in the Name of HaAv, and HaBen, and HaRuach

Hakodesh , Teaching them to observe all that I have commanded you.

And hinei! I [M’sheekha ] am with you always, even unto the Ketz HaOlam Hā·’ā·reṣ.

Matti 28:19-20

And to see the Redemption of Yisroel. But Yisroel shall be saved in Hashem with a Teshuat

Olamim (an everlasting salvation); you shall not be ashamed nor confounded ad olemei ad

(for all eternity). Yesh 45:17

But if our halakhah is in the Nuhra as He is in the Nuhra, we have hitkhabrut (joining,

adhesion, fellowship) with one another and the dahm (blood) of Eashoa, HaBen of Eli, gives

us tohorah (purification, cleansing) from kol chet. 1Yn 1:7

׃אבל אם־נתהלך באור כאשר הוא באור הנה התחברנו יחד ודם־ישוע המשיח בנו יטהרנו מכל־חטא

We are redeeming the Original (1st-century pre-Christian) B’nai Ysrael Ha’Derech of historical

Ribi Eashoa before the Roman Hellenist Apostasy of 135CE.

Praise Hashem,Ya'akov, eved (servant) of Hashem and of Rebbe, Melech HaM’sheekha

Adoneinu Eashoa............ R' Yaqob Bar Yosef


Introduction to Ma'asei

Commentary on the New Testament From the Talmud and Hebraica by John Lightfoot

The Ma'asei of the Apostles are divided essentially into three parts — Chapters 1, 2 to 12,

and 13 to the end. Chapters 11-12 may be termed transitional chapters founded on the event

related in Chapter 10. Chapter 1 gives us that which is connected with the Maran's

resurrection; Chapters 2-12 that work of the Rukha d' Qudsha of which Jerusalem and the

Jews were the center, but which branches out into the free action of the Spirit of Allaha,

independent of, but not separated from, the twelve and Jerusalem as the center; Chapter 13,

and the succeeding Chapters, the work of Saul of Tarsus, flowing from a more distinct mission

from Antioch; Chapter 15 connecting the two in order to preserve unity in the whole course.

We have indeed the admission of Goyim in the second part, but it is in connection with the

work going on among the Jews. These latter had rejected the witness of the Rukha d' Qudsha

to a glorified Meshikha, as they had rejected the Son of Allaha in His humiliation; and Allaha

prepared a work outside them, in which the apostle of the Goyim laid foundations that

annulled the distinction between Jew and Gentile, and which unite them — as in themselves

equally dead in trespasses and sins — to Meshikha, the Head of His body, the assembly, in

heaven.

[See Note #1]

Note #1:

It is a sorrowful, but instructive, thing to see, in the last division of the book, how the

spiritual energy of a Saul of Tarsus closes, as to its effect in work, in the shadow of a prison.

Yet, we see the wisdom of Allaha in it. The boasted apostolicism of Rome never had an

apostle, but as a prisoner; and Malkut, as the Epistle to the Romans testifies, was already

planted there.


1:1 The first account I wrote, Theophilus, concerned all that Eashoa began both to

do and to teach,

1:2 until the day in which he was received up, after he had given misvah through the Set

Apart Rukha d' Qudsha to the apostles whom he had chosen.

1:3 To these he also showed himself alive after he suffered, by many proofs,

appearing to them over a period of forty days, and speaking about Allaha's Malkuta.

1:4 Being assembled together with them, he commanded them, "Do not depart from

Urishlim, but wait for the promise of the Abba, which you heard from me.

1:5 For Yah chanan indeed baptized in water, but you will be baptized in the Set

Apart Rukha d' Qudsha not many days from now."

1:6 Therefore, when they had come together, they asked him, "Maran, are you now

restoring the Malkuta to Yisroel?"

1:7 He said to them, "It is not for you to know times or seasons which the Abba has

set within his own authority. 1:8 But you will receive power when the Set

Apart Rukha d' Qudsha has come upon

you. You will be my witnesses in Urishlim, in all Yehuda and Samaria, and to the

uttermost parts of the ‘Apra."

1:9 When he had said these things, as they were looking, he was taken up, and a

cloud received him out of their sight.

1:10 While they were looking steadfastly into the sky as he went, behold, two men

stood by them in white clothing,

1:11 who also said, "You men of Galila, why do you stand looking into the sky? This

Eashoa, who was received up from you into the sky will come back in the same way as

you saw him going into the sky."

1:12 Then they returned to Urishlim from the mountain called Olivet, which is near

Urishlim, a Sabbath day's journey away.

1:13 When they had come in, they went up into the upper room, where they were

staying; that is Kipha, Yah chanan, Yaquv, Andreus, Philipus, Tama, BarTulmai,

Mattai, Yehudah the bar of Khalphai, Shimon the Zealot, and Yehudah the bar of Yaquv.

1:14 All these with one accord continued steadfastly in prayer, along with the

women, and Maryam the mother of Eashoa, and with his brothers.


1:15 In these days, Kipha stood up in the midst of the brothers (and the number of

names was about one hundred twenty), and said,

1:16 "Brothers, it was necessary that this Scripture should be fulfilled, which the Set

Apart Rukha d' Qudsha spoke before by the mouth of Dawid concerning Yehudah,

who was guide to those who took Eashoa.

1:17 For he was numbered with us, and received his portion in this ministry.

1:18 Now this man obtained a field with the reward for his wickedness, and falling

headlong, his body burst open, and all his intestines gushed out.

1:19 It became known to everyone who lived in Urishlim that in their language that

field was called 'KhaqelDema,' that is, 'The field of blood.'

1:20 For it is written in the scroll of Psalms, 'Let his habitation be made desolate.

Let no one dwell therein;' and, 'Let another take his office.'

1:21 "Of the men therefore who have accompanied us all the time that the MarYah

Eashoa went in and out among us, 1:22 Be-

kadmin from the baptism of Yah chanan, to the day that he was received up

from us, of these one must become a witness with us of his resurrection."

1:23 They put forward two, Yauseph called BarShaba, who was surnamed Justus,

and Matiya.

1:24 They prayed, and said, "You, Maran, who know the hearts of all men, show

which one of these two you have chosen

1:25 to take part in this ministry and office of apostle from which Yehudah fell

away, that he might go to his own place."

1:26 They drew lots for them, and the lot fell on Matya, and he was numbered with

the Eleven apostles.


Ma'asei 1:1-26

Let us now examine the Chapters in their course. Chapter 1 supplies us with the narrative

of that which relates to Eashoa risen, and the actions of the apostles before the descent of

the Rukha d' Qudsha. The Maran's communications present several very interesting points.

Eashoa, the risen man, acts and speaks by the Rukha d' Qudsha after His resurrection as

before it. Precious token of our own position, as reminding us that we shall have the

Rukha d' Qudsha after our resurrection, and that, being no longer engaged in restraining and

mortifying the flesh, His divine energy in us will be entirely consecrated to eternal joy and

worship, and to the service committed to us by Allaha. The risen Maran then gives His

disciples commandments in connection with the new position He assumes. Their life and their

service are to be formed and guided in view of His resurrection — a truth of which they had

irrefutable proofs. They were still on earth, but they were pilgrims there, having Him in view

who had gone before them raised from among the dead. Their relations with Him are still

connected with their position on earth. He speaks to them of the Malkuta, and of that which

concerned the Malkuta. Jerusalem was the starting-point of their ministry, even more than of

His own. For He had gathered together the poor of the flock wherever He had found them,

especially in Galilee; [2] but now, resurrection having made Him in power the vessel of the

sure mercies of David, He calls Israel afresh to own as Prince and Meshikha the One whom

they had rejected as the living Messiah on earth. The Epistles of Petraus are connected with

the gospel in this point of view.

Nevertheless, to exercise this ministry, they were to wait for the accomplishment of the

Father's promise, the Rukha d' Qudsha, with whom they were to be baptized, according to

John's testimony, which the Maran assured them should soon take place. The mission of the

Rukha d' Qudsha led them, at the same time, out of the Jewish field of purely temporal

promises. The Father's promise of the Rukha d' Qudsha was a very different thing from that of

the restoration of the Malkuta of Israel by the power of Jehovah, the Allaha of judgment. It

was not for them to know the time and season of this restoration, the knowledge of which the

Father kept in His own possession; but they should themselves receive the power of the

Rukha d' Qudsha, who would come down upon them; and they should be witnesses unto


Eashoa (as they had known Him, and according to the manifestation of Himself after His

resurrection), both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost

parts of the earth — thus making Jerusalem the starting-point and first object, according to

the mission, Luk_24:47. Nevertheless, their testimony was founded on their beholding their

Master and their Maran caught up from their midst, and received into the clouds of heaven,

which hid Him from their sight. While looking steadfastly upwards, as this took place, two

messengers from heaven come and announce to them that He will return in like manner. His

manifestation in this lower world, beneath the heavens, is therefore here intended. He will

return to earth to be seen of the world. We have not the rapture of the assembly, nor the

assembly's association with Him while absent. With the knowledge of Eashoa taken up out of

the world, and to come again into the world, as the termini and elements of all their teaching,

they return to Jerusalem, there to wait for the Rukha d' Qudsha who was promised unto them.

It is not into Galilee that they go. They are to be witnesses in Jerusalem of the heavenly rights

of that Meshikha who had been rejected on earth by Jerusalem and the Jews. [3] All this

clearly shews the position in which they were placed, and the mission committed to them. But

before they receive the Rukha d' Qudsha for its fulfillment, some other characteristic

circumstances find their place in this Chapter. They , under the guidance of Petraus,

according to intelligence in the word, before they are endowed with power from on high.

These two things are therefore distinct from each other.

It appears that, although Petraus was not directly led of the Rukha d' Qudsha, the Spirit

put His seal on that which was done in accordance with the word in the Old Testament

understood by the apostle. We have before seen that Meshikha, after His resurrection,

opened the understanding of His disciples that they might understand the scriptures. They

now , not having received the Rukha d' Qudsha, according to a Jewish principle. They present

the lot to the Maran, that He may decide. Nevertheless the lot was not all, nor was it drawn

without making a distinction. Apostolic authority flowed from the nomination of Meshikha

Himself. Intelligence of the scriptures makes them understand that which ought to be. The

object which the Maran had assigned to their service narrowed the choice to the little circle of

those who could fulfill that object. Their history made them capable, as Eashoa had said, of

being His witnesses, because they had been with Him from the beginning, and could now

testify that this same Eashoa, whom the Jews had rejected and crucified, was indeed risen


from among the dead.

Apostolic authority is exercised in Jerusalem on the Jewish principle, before the gift of the

Rukha d' Qudsha. In this there was neither research nor the exercise of the human mind. "His

bishopric let another take" guided their conduct; the capacity to testify of Eashoa in His life on

earth, and now of His resurrection and ascension, decided on the needed qualifications; the

lot of Jehovah determined the individual who was to take Judas' place. Two are chosen,

according to these needful qualifications, and the lot falls upon Matthias, who is numbered

with the eleven apostles. But they were still without the promised power.

Note #2

The mission given in Luqa 24 is the one fulfilled both in Petraus's and Saul of Tarsus's

discourses in the Ma'asei, but especially in Chapters 2 and 13, not that of Mathai 28 which,

indeed, was only to Goyim. Luqa 's was on His ascension from Bethany, Mathai 's in

resurrection from Galilee, where He had sought the poor of the flock (compare Mat_4:15).

Note #3

In this sense it is not a continuation of Meshikha's mission on the earth, continued in the

Mathai mission from Galilee.


2:1 Now when the day of Pentecost had come, they were all together in one place.

2:2 Suddenly there came from the sky a sound like the rushing of a mighty wind,

and it filled all the house where they were sitting.

2:3 Tongues like fire appeared and were distributed to them, and one sat on each of them.

2:4 They were all filled with the Set Apart Rukha d' Qudsha, and began to speak

with other languages, as the Rukha d' Qudsha gave them the ability to speak.

2:5 Now there were dwelling in Urishlim Jews, devout men, from every nation under the sky.

2:6 When this sound was heard, the crowd came together, and were bewildered,

because everyone heard them speaking in his own language.

2:7 They were all amazed and marveled, saying, "Behold, are not all these who

speak Galilean? 2:8 How do we hear, everyone in our own native language?

2:9 Parthia’s, Medes, Elamites, and people from Mesopotamia, Yehuda,

Cappadocia, Pontus, Asia,

2:10 Phrygia, Pamphylia, Egypt, the parts of Libya around Qurini, visitors from

Rome, both Jews and proselytes,

2:11 Cretans and Arabians: we hear them speaking in our languages the mighty

works of Allaha."

2:12 They were all amazed, and were perplexed, saying one to another, "What does

this mean?" 2:13 Others, mocking, said, "They are filled with new wine."

2:14 But Kipha, standing up with the Eleven, lifted up his voice, and spoke out to

them, "You men of Yehuda, and all you who dwell at Urishlim, let this be known to you,

and listen to my words.

2:15 For these are not drunk, as you suppose, seeing it is only the third hour of the day.

2:16 But this is what has been spoken through the prophet Joel:

2:17 'And it shall be in the last days, says Allaha, that I will pour out my Rukha d'

Qudsha on all flesh. Your sons and your daughters will prophesy. Your young men will

see visions. Your old men will dream dreams.

2:18 Yes, and on my servants and on my handmaidens in those days, I will pour out

my Rukha d' Qudsha, and they will prophesy.

2:19 I will show wonders in the sky above, and signs on the ‘Apra beneath; blood,

and fire, and billows of smoke.


2:20 The Nuhra will be turned into darkness, and the moon into blood, before the

great and glorious day of the Maran comes.

2:21 It will be, that whoever will call on the name of the Maran will be saved.'

2:22 "Men of Yisroel, hear these words. Eashoa of Natsrath, a man approved by

Allaha to you by mighty works and wonders and signs which Allaha did by him in the

midst of you, even as you yourselves know,

2:23 him, being delivered up by the determined counsel and foreknowledge of

Allaha, by the hand of lawless men, crucified and killed;

2:24 whom Allaha raised up, having freed him from the pains of death, because it

was not possible that he should be held by it.

2:25 For Dawid says concerning him, 'I saw the Maran always before my face, For he

is on my right hand, that I should not be moved.

2:26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also

will dwell in hope;

2:27 because you will not leave my soul in Sheyul, neither will you allow your Set

Apart One to see decay.

2:28 You made known to me the ways of life. You will make me full of gladness with

your presence.'

2:29 "Brothers, I may tell you freely of the patriarch Dawid, that he both died and

was buried, and his tomb is with us to this day.

2:30 Therefore, being a prophet, and knowing that Allaha had sworn with an oath to

him that one of his descendants would sit on his throne,

2:31 he foreseeing this spoke about the resurrection of the Meshikha, that neither

was he left in Sheyul, nor did his flesh see decay.

2:32 This Eashoa Allaha raised up, to which we all are witnesses.

2:33 Being therefore exalted by the right hand of Allaha, and having received from

the Abba the promise of the Set Apart Rukha d' Qudsha, he has poured out this, which

you see and hear. 2:34 For Dawid did not ascend into the d’bish-

maiya, but he says himself, 'The Maran said to my Maran, "Sit by my right hand,

2:35 until I make your enemies a footstool for your feet."'

2:36 "Let all the house of Yisroel therefore know certainly that Allaha has made him


both Maran and Meshikha, this Eashoa whom you crucified."

2:37 Now when they heard this, they were cut to the heart, and said to Kipha and

the rest of the apostles, "Brothers, what shall we do?"

2:38 Kipha said to them, "Repent, and be baptized, every one of you, in the name of

Eashoa Meshikha for the forgiveness of your sins, and you will receive the gift of the Set

Apart Rukha d' Qudsha.

2:39 For to you is the promise, and to your children, and to all who are far off, even

as many as the Maran our Allaha will call to himself."

2:40 With many other words he testified, and exhorted them, saying, "Save

yourselves from this crooked generation."

2:41 Then those who received his milta were baptized. There were added that day

about three thousand souls.

2:42 They continued steadfastly in the apostles' teaching and fellowship, in the

breaking of bread, and prayer.

2:43 Fear came on every soul, and many wonders and signs were done through the

apostles. 2:44 All who believed were together, and had all things in common.

2:45 They sold their possessions and goods, and distributed them to all, according as

anyone had need.

2:46 Day by day, continuing steadfastly with one accord in the temple, and breaking

bread at home, they took their food with gladness and singleness of heart,

2:47 praising Allaha, and having favor with all the people. The Maran added to their

number day by day those who were being saved.


Ma'asei 2:1-47

Chapter 2 relates the fulfillment of this promise, in answer to the spirit of dependence

manifested in their united prayers.

The Spirit comes from above, in His own power, to possess and fill the dwelling-place

prepared for Him.

This event, important beyond all others with respect to man's condition here below, has

here a very simple character, because there is no question of the causes of this marvelous

gift, of the work on which it depends, of the glory with which it is connected and which it

reveals, and of which it is the earnest: we have here only the fact of its power. The disciples

"were endued with power from on high."

The form of its appearance, however, is characteristic. On Eashoa and the

Rukha d' Qudsha descended in the shape of a dove, because He was not to make His voice

heard in the streets, nor break the bruised reed, nor quench the smoking flax. But here it was

the power of Allaha in testimony, the word; which was like consuming fire, judging all that

came before it. Nevertheless it was in grace, and was to go beyond the narrow limits of

Jewish ordinances to proclaim the wonderful works of Allaha to every tongue and nation

under the sun. It was that mighty wind from heaven, which manifested itself to the disciples,

and came upon them in the form of tongues of fire, each one divided into several. This marvel

attracts the multitude; and the reality of this divine work is proved by the fact that persons

from numerous countries hear these poor Galileans proclaim to them the wonderful works of

Allaha, each one in the language of the country whence he came up to Jerusalem. [4]

The Jews, who did not understand these languages, mock; and Petraus declares to them

in their own tongue, and according to their own prophecies, the true character of that which

had taken place. He takes his stand upon the resurrection of Meshikha, foretold by the

prophet-king, and upon His exaltation by the right hand of Allaha. This Eashoa, whom they

had crucified, had there received the promise of the Father, and shed forth that which

produced the effects that they heard and saw. They were therefore to know assuredly, that

Allaha had made that same Eashoa whom they had rejected both Maran and Meshikha.


The character of this testimony will be remarked here. It is essentially that of Petraus. It

goes no farther than the affirmation of the fact, that He who had been rejected by the Jews is

made in heaven Maran and Meshikha. It begins with Eashoa known of the Jews on earth, and

establishes the truth of His being raised again, and exalted to the position of Maran. Allaha

has done this. The apostle does not even proclaim Him as the Son of Allaha. We shall see

that, if it is not done by Petraus in the Ma'asei, Saul of Tarsus on the contrary does it from the

first moment of his conversion. Petraus states the result at that moment in power, and does

not speak of the kingdom. He only reminds them that the Spirit was promised in the last days,

and alludes to the terrible day of the coming judgment, which would be preceded by alarming

signs and wonders. Without speaking of the fulfillment of the promise of the kingdom, the time

of which the Father had kept secret, he puts the fact of the gift of the Rukha d' Qudsha in

connection with the responsibility of Israel, to whom Allaha still acted in grace, by preaching to

them a glorified Meshikha, and by giving them proofs of His glory in the gift of the

Rukha d' Qudsha, made sensible to all. This is the presence of the Rukha d' Qudsha

according to Joh_15:26-27. The testimony as a whole, however, is founded on and carries out

the mission of Luqa 24. Only in Luqa we have nothing of baptism. See Luk_24:47-49, to

which this fully corresponds. The testimony was addressed to the Jews; nevertheless it was

not confined to them, [5] and it was separative. "Separate yourselves from this untoward

generation." This separation was founded on a real and moral work — "repent": the past was

all to be judged, and publicly demonstrated by their reception amongst Christians by baptism,

in order to receive the remission of their sins, and participate in this heavenly gift of the

Rukha d' Qudsha. "Repent, and be baptized every one of you in the name of Eashoa

Meshikha, for the remission of sins, and ye shall receive the gift of the Rukha d' Qudsha."

This work is individual. There was judgment on all the past, the admission amongst them by

baptism, and the consequent participation in the Rukha d' Qudsha, who dwelt where they

came. We see at once the difference between the moral change already wrought, the

repentance which their godly sorrow works, and the reception of the Rukha d' Qudsha. This

was consequent on the remission of their sins to which they were brought. This gift depended

in a regular way on their admission amongst Christians, the house where He dwelt, built in the

name of Eashoa. Afterward s the promise is declared to belong to them and to their children

— to the house of Israel as such — to them and to their children after them. But it went


beyond the limits of Allaha's ancient people. The promise was also to those that were afar off;

for it was fulfilled, in connection with faith in Meshikha, to all who through grace should come

into the new house — all whom the Maran, the Allaha of Israel, should call. The call of Allaha

characterized the blessing. Israel, with her children, was owned, but a remnant called out

from among them. The Goyim, being called, shared the blessing.

The result of this ineffable gift is related to us. It was not merely a moral change, but a

power which set aside all the motives that individualized those who had received it, by uniting

them as one soul and in one mind. They continued steadfastly in the apostles' doctrine; they

were in communion with each other and the apostles; they broke bread; they spent their time

in prayer. The sense of Allaha's presence was powerful among them; and many signs and

wonders were wrought by the hands of the apostles. They were united in the closest bonds;

no man called anything his own, but all divided their possessions with those that needed.

They were daily in the temple, the public resort of Israel for religious exercises, whilst having

their own apart — breaking bread at home daily. They ate with joy and gladness of heart,

praising Allaha, and having favor with all the people around them.

Thus the assembly was formed; and the Maran added to it daily the remnant of Israel, who

were to be saved from the judgments that should fall on a nation which had rejected the Son

of Allaha, their Messiah; and, thank Allaha, from yet deeper ruin. Allaha brought into the

assembly — thus owned of Him by the presence of the Rukha d' Qudsha — those whom He

spared in Israel. [6] A new order of things had commenced, marked by the presence of the

Rukha d' Qudsha. [7] Here was found the presence and the house of Allaha, although the old

order of things still existed until the execution of judgment upon it.

The assembly was formed therefore by the power of the Rukha d' Qudsha come down

from heaven, on the testimony that Eashoa, who had been rejected, was raised up to heaven,

being made of Allaha both Maran and Meshikha. It was composed of the Jewish remnant who

were to be spared, with the reserve of bringing in Goyim whenever Allaha should call them. It

was as yet formed in connection with Israel in the patience of Allaha, yet apart in power,

Allaha's dwelling place.


Note #4

The rationalistic notion that it was a kind of excited gibberish, just as the unbelieving Jews

thought, is absurd beyond conception. Think of Saul of Tarsus's thanking Allaha that he spoke

more kinds of gibberish than they all, and Allaha giving a gift for interpreting gibberish!

Note #5

The testimony is in terms which, applying to Jews there and scattered abroad, yet opened

the door to the Goyim in the sovereignty of Allaha — "all that are afar off, as many as the

Maran our Allaha shall call." Allaha is still the Allaha of man; but He calls whom He pleases.

Note #6

This is the force of ('soozomenos') "those that were to be saved," _2:47.

Note #7

Allaha never dwelt with man but on the ground of redemption, not with Adam nor

Abraham. Compare Exo_29:46.


i Aramaic is an ancient language that has been around for over 3,000 years. It was the official language of thefirst Aramean states, and later became the common language, or lingua franca, of the Assyrian and Persian empires.

There is even a sprinkling of Aramaic in the Bible. One example is the phrase yegar sahaduta, spoken by Laban the Aramean (Genesis 31:47).

In fact, the Jerusalem Talmud1 notes that Aramaic is found in all three sections of the Bible: the Torah (five booksof Moses),2 Nevi’im (prophets)3 and Ketuvim (writings).4

Eventually, during the Middle Aramaic period (approximately 200 BCE–200 CE), Aramaic began to split into two major groups of dialects, the Eastern and Western Aramaic languages.5

The Western Aramaic languages were used largely in the area that was under Roman (and later Byzantine) rule.The Jerusalem Talmud, composed in Israel, is written in a Western Aramaic dialect. The Eastern Aramaic languages flourished in the Persian Empire, and as a result the Babylonian Talmud, written in Persian-dominated Babylon, is in an Eastern Aramaic dialect. 6

During the Messianic era, the translations of the Bible known as Targum Onkelos and Targum Jonathan were written in Western Aramaic. According to some, these Aramaic translations of the Torah (targumim) were originally part of the oral tradition going all the way back to Moses at Mount Sinai.7

When the Jews returned to Israel from the Babylonian exile and rebuilt the Second Temple, they spoke mostly Aramaic. Hebrew, the “holy tongue,” was reserved for holy matters, such as prayer, and was not used for ordinary social and commercial activities.8 The Talmud was written in Aramaic, the language of the masses, so that it would be accessible to all. After all, the goal of study is to understand what has been learned so that it can be incorporated into our lives.

1. Sotah 7:2.2. Genesis 31:47.3. Jeremiah 10:11.4. Daniel 2:4b–7:28; Ezra 4:8–6:18 and 7:12–26.5. Yona Sabar, http://www.jewish-languages.org/jewish-aramaic.html.6. For more on this, see Aramaic: the Yiddish of the Middle East.


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Ma'asei of the Shaliachim - WordPress.com · Ma'asei of the Shaliachim Apostolic Writings Foreword: The Aramaic Apostolic Writings Tehillim 1:2 But his delight is in the Torah of