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Hebraic Roots Version Bible

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  • James Trimm
    The Complete Hebraic-Roots Version Bible (Tanak and New Testament ) is due for publication in late December or January but you can reserve your copy at a
    Message 1 of 3 , Dec 5, 2002
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      The Complete Hebraic-Roots Version Bible (Tanak and "New Testament")
      is due for publication in late December or January but you can
      reserve your copy at a discount now.

      Unlike previous Messianic translations the HRV Bible Tanak AND "New
      Testament" are BOTH translated from Hebrew and Aramaic rather than
      Greek.

      Some of the major features of the HRV include:

      MESSIANIC TERMINOLOGY

      TRANSLATED FROM HEBREW AND ARAMAIC
      RATHER THAN FROM GREEK

      SACRED NAME APPEARS BASED ON MANUSCRIPT EVIDENCE

      LITERAL TRANSLATION, NOT PARAPHRASED

      BOOKS APPEAR IN THE ORIGINAL ANCIENT MANUSCRIPT ORDER

      QUOTES FROM TANAK (OLD TEST.)
      APPEAR BOLD FACED AND FOOTNOTED

      OVER 1,700 SCHOLARLY FOOTNOTES
      CITING THE ORIGINAL LANGUAGES ETC
      IN THE "NEW TESTAMENT" ALONE!

      The Hebraic Roots Version (which began as the Semitic New Testament
      Project) was a ten year project to produce a new and accurate
      translation of the New Testament taken primarily from old Hebrew and
      Aramaic sources. It was later expanded to include the Tanak as well.

      Now that we are coming out with a complete HRV Bible some of you
      have been emailing and calling asking about how the Tanak (Old
      Testament) portion of this Tanak compares with others

      Fist of all the HRV will follow the original manuscript order for
      the Tanak books and divinding them into three sections: The Torah
      (The Law); The Navi'im (The Prophets) and The Ketuvim (The Writings).

      Secondly this will be a "Sacred Name edition. The Sacred Name of
      YHWH will appear as YHWH rather than "LORD" or "GOD". El, Eloah and
      Elohim will be transliterated directly into the text and NOT be
      translated as "God". All other divine titles like ELYON (Most High)
      and ADONAI/ADON (Master) will be transliterated as well. There are
      also 134 places where the Masorah indicates that the scribes
      altered "YHWH" to "Adonai" and where the Dead Sea Scrolls, where
      extant, verify this claim. In these places the text will read YHWH
      and have a footnote concerning the textual revision. There are also
      8 places where "YHWH" was altered to "Elohim"; in these cases also
      the HRV restores YHWH and has a footnote explaining the correction.

      Thirdly there are 18 passages where the Masorah records that the
      Scribes modified the text of the Tanak where the felt that the
      original reading did not show proper respect for Elohim. The HRV
      restores these readings and includes footnotes explaining the
      restoration.

      Fourthly, there are a number of passages which many past
      translations have translated poorly. The HRV seeks to correct such
      mistranslations which have often led to misunderstandings. The
      following are some examples:

      5 But he shall say, I am no prophet, I am an husbandman;
      for man taught me to keep cattle from my youth.
      6 And one shall say unto him, What are these wounds
      in your hands? Then he shall answer, Those with which
      I was wounded in the house of my friends.
      (Zech. 13:5-6 KJV)

      The Complete Jewish Bible has:

      5 and instead, he will say,
      "I'm no prophet, I just work the soil;
      since my youth I've only wanted to be an ordinary man."
      6 If someone asks him, "Then what are these gashes
      between your shoulders?" he will answer,
      "I got hurt at my friends' house."
      (Zech. 13:5-6 CJB)

      "The Scriptures" version from ISR has:

      5 but shall say, "I am no prophet, I am a farmer,
      for a man sold me as a slave in my youth.
      6 And one shall say to him, "What are these wounds
      in your hands?" And he shall say,
      "Because I was wounded at home by those who love me."

      Now there is a lot of difference between these three readings. Yet
      all three make a fundamental mistake in translation. In the Hebrew
      both verse 5 and verse 6 open with exactly the same
      word/phrase "V'AMAR" meaning "And [he] shall say...". In verse 5
      the KJV has "but he shall say" and in verse 6 the same phrase is
      translated "and one shall say". In the CJB verse 5 has "and
      instead, he will say" and then in verse 6 the identical Hebrew
      phrase is translated "If someone asks". In "The Scriptures" version
      verse 5 has "but shall say" and then in verse 6 the identical Hebrew
      phrase is translated "And one shall say".

      The result of all three mistranslations is to WRONGLY imply that the
      speaker has shifted at the beginning of verse 6. Thus if we were to
      use the format of a script we would read:

      False Prophet: I am no prophet, I am an husbandman;
      for man taught me to keep cattle from my youth.

      Messianic Judge: What are these wounds in your hands?

      False Prophet: Those with which I was wounded in the house of my
      friends.

      However the HRV translates both phrases the same as follows:

      5 And he shall say:
      "I am no prophet, I am a tiller of the ground;
      for a man purchassed me from my youth."
      6 And he shall say to him: "What are these wounds
      in the midst of your hands? Then he shall answer:
      "Those with which I was wounded in the house of my friends."
      (Zech. 13:5-6 HRV)

      Thus in the HRV the shift in speaker does not occur until verse 6b
      as follows:

      False Prophet: I am no prophet, I am a tiller of the ground;
      for a man purchassed me from my youth."
      What are these wounds in the midst of your hands?

      Messianic Judge: Those with which I was wounded in the house of my
      friends.

      In most versions the the figure with the wounds in the midst of his
      hands is the false prophet while in the HRV it is the Messianic
      Judge. Thus in the HRV version the passage points back to Zech.
      12:10 and the one who is "pierced" and forward to Zech 13:7 where
      a "shepherd" is smitten and his sheep scatter.

      Two other points:

      In verse 5b the CJB has "since my youth I've only wanted to be an
      ordinary man" however the Hebrew reads simply KI-ADAM ("for a man")
      HIK'NANI ("purchased me") MIN'URAI ("from my youth").

      In verse 6 the Hebrew pharse BAYN YADEYAK means literally "in the
      midst of your hands" but the CJB interprets this to refer
      to "between your shoulders" but thus loses the obvious reference to
      Messiah Yeshua.

      Another important passage where many translations have poorly
      translated is Ex. 6:3. The KJV has:

      And I appeared unto Abraham, unto Isaac, and unto Jacob,
      by the name of God Almighty,
      but by my name JEHOVAH was I not known to them.
      (Ex. 6:3 KJV)

      The CJB by David Stern has:

      I appeared to Avraham, Yitz'chak and Ya'akov
      as El Shadai,
      although I did not make myself known to them
      by the name, Yud-Heh-Vav-Heh [ADONAI].
      (Ex. 6:3 CJB)

      "The Scriptures" version by ISR has:

      And I appeared to Abraham, to Yitshaq, and to Ya'aqob,
      as El Shaddai.
      And by My Name, YHWH, was I not known to them?

      Now in Hebrew there is no interagative clause as we know it in
      English. In Hebrew questions often appear as statements made in a
      questioning manner.

      In this case the phase "...by My Name YHWH was I not known to
      them..." is actually a question (as "The Scriptures" version also
      rightly translates) "And by My Name YHWH was I not known to them?".
      Also all three versions: the KJV; the CJB and "The Scriptures"
      render the Hebrew phrase B'EL SHADDAI as "by the name of God
      Almighty" (in the KJV) and with "as El Shaddai" in the CJB and "The
      Scriptures" however this phase should literally be translated as it
      appears in the HRV as "in El Shaddai".

      Thus the HRV reads in this passage:

      3 and I appeared unto Avraham, unto Yitzchak,
      and unto Ya'akov, in El Shaddai,
      and by My name YHWH was I not known to them?
      (Sh'mot 6:3 HRV)

      Thus in the HRV this passage is properly tanslated so as to remain
      consitant with the rest of the Torah in which Abraham, Isaac and
      Jacob did often refer to YHWH by the name of "YHWH" and properly
      relates that YHWH appeared to them "in El Shaddai".

      One last example I will give here is Deut. 22:9 where the KJV has:

      Thou shalt not sow thy vineyard with divers seed:
      lest the fruit of thy seed which thou hast sown,
      and the fruit of thy vinyard, be defiled.
      (Deut. 22:9 KJV)

      Stern's CJB has:

      You are not to sow two kinds of seed between
      your rows of vines;
      if you do both the two harvested crops
      and the yield from the vines must be forfeited.
      (Deut. 22:9 CJB)

      "The Scriptures" from ISR has:

      Do not sow your vinyard with different kinds of seed,
      lest the yield of the seed which you have sown
      and the fruit of your vinyard be defiled.

      Now the Hebrew word that both the KJV and "The Scriptures" have
      translated as "defiled" is KADASH which means exactly the opposite
      of "defiled", KADASH is never translted "defiled" in any other
      passage. The word KADASH means "holy" (i.e. property of the Temple
      Priesthood). The CJB interprets rather than translates KADASH to
      mean "must be forfeited" which conveys a more correct idea but fails
      to relate the fact that the fruit is holy and forfeited specificly
      to the Temple and becomes property of YHWH. This is especially
      important because it shed great light on the parable of the wheat
      and tares (Mt. 13) as it demonstrates that the enemy (HaSatan) has
      forfeited both crops to YHWH.

      (At this point I want to say that I have not chosen the CJB and "The
      Scriptures" for comparison because they are bad translations, to the
      contrary I have chosen to compare to them because they are good
      translations.)

      Finally the HRV Tanak contains many footnotes giving important
      alternate readings from the Dead Sea Scroll manuscripts; the
      Samaritan Pentateuch; the Greek Septuagent; the Aramaic Peshitta
      Tanak and the Aramaic Targums.

      The HRV "New Testament" text is taken from ancient Hebrew and
      Aramaic manuscripts.
      (Shem Tob, DuTillet and Muster Hebrew Matthew; Munster Hebrew
      Hebrews; The Old Syriac Aramaic Gospels; The Aramaic Peshitta NT and
      the Crawford Aramaic Revelation.)

      Unlike most translations this edition is not rooted in a Greek
      Hellenistic text. Instead this translation seeks to understand the
      text of the New Testament from the languages in which it was
      originally written. This is important because there are some
      passages in the NT which do not make sense at all in Greek, but only
      begin to make sense when we look at them in Hebrew and Aramaic:

      Acts 11:27-30


      And in these days prophets came from Jerusalem to Antioch. Then one
      of them, named Agabus, stood up and showed by the Spirit that there
      was going to be a great famine throughout all THE WORLD, which also
      happened in the days of Claudius Caesar. Then the talmidim, each
      according to his ability, determined to send relief to the brothers
      dwelling IN JUDEA. This they also did, and sent it to the elders by
      the hands of Barnabas and Saul.



      Now this doesn't make sense at all, why would those in Antioch send
      relief to those dwelling IN JUDEA if the famine was to strike all
      THE WORLD. They would be facing famine themselves. The solution
      lies in the fact that the word for "WORLD" in the Aramaic
      manuscripts is `ERA (Strong's #772) the Aramaic form
      of the Hebrew word ERETZ (Strong's 776). This word can mean "world"
      (as in Prov. 19:4) "earth" (as in Dan. 2:35) or "land" (as in Dan.
      9:15) and is often used as a euphemism for "The Land of Israel" (as
      in Dan. 9:6). Certainly the word here is not meant to mean "world"
      but "land of Israel."


      Mt. 26:9 = Mk. 14:3


      And when Y'shua was in Bethany at the house of Simon the leper,


      As any Bible student knows, lepers were not permitted to live in the
      city (see Lev. 13:46). Since ancient Hebrew and Aramaic were written
      without vowels, there was no distinction between the Aramaic words
      GAR'BA (leper) and GARABA (jar maker or jar merchant). Since in this
      story a woman pours oil from a jar it is apparent that Simon was a
      jar merchant or jar maker and not a leper.


      Mt. 19:12 & Acts 8:26f


      ....there are eunuchs who have made themselves eunuchs for the
      Kingdom of Heaven's sake....
      --Mt. 19:12 NKJV

      So he [Phillip] arose and went. And behold, a man of Ethiopia, a
      eunuch of great authority under Candace the queen of the Ethiopians,
      who had charge of all her treasury, and had come to Jerusalem to
      worship.
      --Acts 8:27 NKJV


      The man in Acts 8:27 appears to be a proselyte to Judaism since he
      seems to be making the Torah-required pilgrimage to Jerusalem (Dt.
      16:16). The Torah, however, forbids a eunuch both from becoming a
      proselyte Jew, and from worshiping at the Temple (Dt. 23:1f). This
      also raises the question of why one would become a eunuch (be
      castrated) for the sake of the Kingdom of Heaven. After all eunuchs
      are excluded from the assembly of Israel. The word for "eunuch" in
      the Aramaic manuscripts of both of theses passages is M'HAIMNA which
      can mean "eunuch" but can also mean "believer" or "faithful one" as
      it clearly means here.


      Mt. 19:24 = Mk. 10:25 = Lk. 18:25


      ...it is easier for a camel to go through the eye of a needle
      than for a rich man to enter the Kingdom of God.


      The word for "camel" in the Aramaic manuscripts is GAMLA which can
      mean "camel" but can also refer to a "large rope," which is
      certainly the meaning here.

      Jn. 12:11 & 15:16

      One word that the Greek translators often misunderstood was the
      Aramaic word `EZAL which normally means "to go" or "to depart" but
      is used idiomatically in Aramaic to mean that some action goes
      forward and that something progresses "more and more".

      One case where the Greek translator misunderstood this word and
      translated to literally is in Jn. 12:11:


      Because that by reason of him many of the Jews
      went away (!?!?!?!?), and believed on Jesus. (KJV)


      Now I have translated the Aramaic of this passage as follows:


      because many of the Judeans, on account of him,
      were trusting more and more (`EZAL) in Yeshua.


      And Jn. 15:16:


      ...that ye should go and bring forth fruit...
      KJV


      I have translated from the Aramaic:


      ...that you also should bear fruit more and more (`EZAL)...



      The HRV Tanak it translated primarily from the Hebrew Masoretic Text
      contains many footnotes giving important alternate readings from the
      Dead Sea Scroll manuscripts; the Samaritan Pentateuch; the Greek
      Septuagent; the Aramaic Peshitta Tanak and the Aramaic Targums.

      The HRV "New Testament" text is taken from ancient Hebrew and
      Aramaic manuscripts. (Shem Tob, DuTillet and Muster Hebrew Matthew;
      Munster Hebrew Hebrews; The Old Syriac Aramaic Gospels; The Aramaic
      Peshitta NT and the Crawford Aramaic Revelation.) and has over 1,700
      footnotes.

      The complete HRV Bible (Tanak and "New Testament") is due for
      publication in late December or January and will have a sturdy
      stitched LEATHER binding and gold trim pages.

      You can reserve your pre-publication copy of the complete HRV Bible
      for just $50.00 plus $6.00 Shipping and handling ($10.00 outside the
      US).

      ***This is a special pre-publication price which will be available
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    • James Trimm
      Unlike previous Messianic translations the HRV Scriptures: Tanak AND New Testament are BOTH translated from Hebrew and Aramaic rather than Greek. Some of the
      Message 2 of 3 , Dec 12, 2005
      • 0 Attachment
        Unlike previous Messianic translations the HRV Scriptures: Tanak
        AND "New Testament" are BOTH translated from Hebrew and Aramaic
        rather than Greek.

        Some of the major features of the HRV include:

        MESSIANIC TERMINOLOGY

        TRANSLATED FROM HEBREW AND ARAMAIC
        RATHER THAN FROM GREEK

        SACRED NAME APPEARS BASED ON MANUSCRIPT EVIDENCE

        LITERAL TRANSLATION, NOT PARAPHRASED

        BOOKS APPEAR IN THE ORIGINAL ANCIENT MANUSCRIPT ORDER

        QUOTES FROM TANAK (OLD TEST.)
        APPEAR BOLD FACED AND FOOTNOTED

        OVER 1,700 SCHOLARLY FOOTNOTES
        CITING THE ORIGINAL LANGUAGES ETC
        IN THE "NEW TESTAMENT" ALONE!

        The Hebraic Roots Version (which began as the Semitic New Testament
        Project) was a ten year project to produce a new and accurate
        translation of the New Testament taken primarily from old Hebrew and
        Aramaic sources. It was later expanded to include the Tanak as well.

        Now that we are coming out with a complete HRV Bible some of you have
        been emailing and calling asking about how the Tanak (Old Testament)
        portion of this Tanak compares with others

        Fist of all the HRV follows the original manuscript order for the
        Tanak books and divinding them into three sections: The Torah (The
        Law); The Navi'im (The Prophets) and The Ketuvim (The Writings).

        Secondly this is a "Sacred Name edition. The Sacred Name of YHWH
        appears as YHWH rather than "LORD" or "GOD". El, Eloah and Elohim
        will be transliterated directly into the text and NOT be translated
        as "God". All other divine titles like ELYON (Most High) and
        ADONAI/ADON (Master) are transliterated as well. There are also 134
        places where the Masorah indicates that the scribes altered "YHWH"
        to "Adonai" and where the Dead Sea Scrolls, where extant, verify this
        claim. In these places the text will read YHWH and have a footnote
        concerning the textual revision. There are also 8 places
        where "YHWH" was altered to "Elohim"; in these cases also the HRV
        restores YHWH and has a footnote explaining the correction.

        Thirdly there are 18 passages where the Masorah records that the
        Scribes modified the text of the Tanak where the felt that the
        original reading did not show proper respect for Elohim. The HRV
        restores these readings and includes footnotes explaining the
        restoration.

        Fourthly, there are a number of passages which many past translations
        have translated poorly. The HRV seeks to correct such
        mistranslations which have often led to misunderstandings. The
        following are some examples:

        5 But he shall say, I am no prophet, I am an husbandman;
        for man taught me to keep cattle from my youth.
        6 And one shall say unto him, What are these wounds
        in your hands? Then he shall answer, Those with which
        I was wounded in the house of my friends.
        (Zech. 13:5-6 KJV)

        The Complete Jewish Bible has:

        5 and instead, he will say, "I'm no prophet, I just work the
        soil;
        since my youth I've only wanted to be an ordinary man."
        6 If someone asks him, "Then what are these gashes
        between your shoulders?" he will answer,
        "I got hurt at my friends' house."
        (Zech. 13:5-6 CJB)

        "The Scriptures" version from ISR has:

        5 but shall say, "I am no prophet, I am a farmer,
        for a man sold me as a slave in my youth.
        6 And one shall say to him, "What are these wounds
        in your hands?" And he shall say,
        "Because I was wounded at home by those who love me."

        Now there is a lot of difference between these three readings. Yet
        all three make a fundamental mistake in translation. In the Hebrew
        both verse 5 and verse 6 open with exactly the same
        word/phrase "V'AMAR" meaning "And [he] shall say...". In verse 5 the
        KJV has "but he shall say" and in verse 6 the same phrase is
        translated "and one shall say". In the CJB verse 5 has "and instead,
        he will say" and then in verse 6 the identical Hebrew phrase is
        translated "If someone asks". In "The Scriptures" version verse 5
        has "but shall say" and then in verse 6 the identical Hebrew phrase
        is translated "And one shall say".

        The result of all three mistranslations is to WRONGLY imply that the
        speaker has shifted at the beginning of verse 6. Thus if we were to
        use the format of a script we would read:

        False Prophet: I am no prophet, I am an husbandman;
        for man taught me to keep cattle from my youth.

        Messianic Judge: What are these wounds in your hands?

        False Prophet: Those with which I was wounded in the house of my
        friends.

        However the HRV translates both phrases the same as follows:

        5 And he shall say: "I am no prophet, I am a tiller of the
        ground;
        for a man purchassed me from my youth."
        6 And he shall say to him: "What are these wounds
        in the midst of your hands? Then he shall answer:
        "Those with which I was wounded in the house of my friends."
        (Zech. 13:5-6 HRV)

        Thus in the HRV the shift in speaker does not occur until verse 6b as
        follows:

        False Prophet: I am no prophet, I am a tiller of the ground;
        for a man purchassed me from my youth."
        What are these wounds in the midst of your hands?

        Messianic Judge: Those with which I was wounded in the house of my
        friends.

        In most versions the the figure with the wounds in the midst of his
        hands is the false prophet while in the HRV it is the Messianic
        Judge. Thus in the HRV version the passage points back to Zech.
        12:10 and the one who is "pierced" and forward to Zech 13:7 where
        a "shepherd" is smitten and his sheep scatter.

        Two other points:

        In verse 5b the CJB has "since my youth I've only wanted to be an
        ordinary man" however the Hebrew reads simply KI-ADAM ("for a man")
        HIK'NANI ("purchased me") MIN'URAI ("from my youth").

        In verse 6 the Hebrew pharse BAYN YADEYAK means literally "in the
        midst of your hands" but the CJB interprets this to refer to "between
        your shoulders" but thus loses the obvious reference to Messiah
        Yeshua.

        Another important passage where many translations have poorly
        translated is Ex. 6:3. The KJV has:

        And I appeared unto Abraham, unto Isaac, and unto Jacob,
        by the name of God Almighty,
        but by my name JEHOVAH was I not known to them.
        (Ex. 6:3 KJV)

        The CJB by David Stern has:

        I appeared to Avraham, Yitz'chak and Ya'akov
        as El Shadai,
        although I did not make myself known to them
        by the name, Yud-Heh-Vav-Heh [ADONAI].
        (Ex. 6:3 CJB)

        "The Scriptures" version by ISR has:

        And I appeared to Abraham, to Yitshaq, and to Ya'aqob,
        as El Shaddai.
        And by My Name, YHWH, was I not known to them?

        Now in Hebrew there is no interagative clause as we know it in
        English. In Hebrew questions often appear as statements made in a
        questioning manner.

        In this case the phase "...by My Name YHWH was I not known to
        them..." is actually a question (as "The Scriptures" version also
        rightly translates) "And by My Name YHWH was I not known to them?".
        Also all three versions: the KJV; the CJB and "The Scriptures"
        render the Hebrew phrase B'EL SHADDAI as "by the name of God
        Almighty" (in the KJV) and with "as El Shaddai" in the CJB and "The
        Scriptures" however this phase should literally be translated as it
        appears in the HRV as "in El Shaddai".

        Thus the HRV reads in this passage:

        3 and I appeared unto Avraham, unto Yitzchak, and unto
        Ya'akov,
        in El Shaddai,
        and by My name YHWH was I not known to them?
        (Sh'mot 6:3 HRV)

        Thus in the HRV this passage is properly tanslated so as to remain
        consitant with the rest of the Torah in which Abraham, Isaac and
        Jacob did often refer to YHWH by the name of "YHWH" and properly
        relates that YHWH appeared to them "in El Shaddai".

        One last example I will give here is Deut. 22:9 where the KJV has:

        Thou shalt not sow thy vineyard with divers seed:
        lest the fruit of thy seed which thou hast sown,
        and the fruit of thy vinyard, be defiled.
        (Deut. 22:9 KJV)

        Stern's CJB has:

        You are not to sow two kinds of seed between your rows of
        vines;
        if you do both the two harvested crops
        and the yield from the vines must be forfeited.
        (Deut. 22:9 CJB)

        "The Scriptures" from ISR has:

        Do not sow your vinyard with different kinds of seed,
        lest the yield of the seed which you have sown
        and the fruit of your vinyard be defiled.

        Now the Hebrew word that both the KJV and "The Scriptures" have
        translated as "defiled" is KADASH which means exactly the opposite
        of "defiled", KADASH is never translted "defiled" in any other
        passage. The word KADASH means "holy" (i.e. property of the Temple
        Priesthood). The CJB interprets rather than translates KADASH to
        mean "must be forfeited" which conveys a more correct idea but fails
        to relate the fact that the fruit is holy and forfeited specificly to
        the Temple and becomes property of YHWH. This is especially
        important because it shed great light on the parable of the wheat and
        tares (Mt. 13) as it demonstrates that the enemy (HaSatan) has
        forfeited both crops to YHWH.

        (At this point I want to say that I have not chosen the CJB and "The
        Scriptures" for comparison because they are bad translations, to the
        contrary I have chosen to compare to them because they are good
        translations.)

        Finally the HRV Tanak contains many footnotes giving important
        alternate readings from the Dead Sea Scroll manuscripts; the
        Samaritan Pentateuch; the Greek Septuagent; the Aramaic Peshitta
        Tanak and the Aramaic Targums.

        The HRV "New Testament" text is taken from ancient Hebrew and Aramaic
        manuscripts.
        (Shem Tob, DuTillet and Muster Hebrew Matthew; Munster Hebrew
        Hebrews; The Old Syriac Aramaic Gospels; The Aramaic Peshitta NT;
        Munster Hebrew Hebrews and the Crawford Aramaic Revelation.)

        Unlike most translations this edition is not rooted in a Greek
        Hellenistic text. Instead this translation seeks to understand the
        text of the New Testament from the languages in which it was
        originally written. This is important because there are some passages
        in the NT which do not make sense at all in Greek, but only begin to
        make sense when we look at them in Hebrew and Aramaic:

        Acts 11:27-30


        And in these days prophets came from Jerusalem to Antioch. Then one of
        them, named Agabus, stood up and showed by the Spirit that there was
        going
        to be a great famine throughout all THE WORLD, which also happened in
        the
        days of Claudius Caesar. Then the talmidim, each according to his
        ability,
        determined to send relief to the brothers dwelling IN JUDEA. This
        they also
        did, and sent it to the elders by the hands of Barnabas and Saul.



        Now this doesn't make sense at all, why would those in Antioch send
        relief to those dwelling IN JUDEA if the famine was to strike all THE
        WORLD. They would be facing famine themselves. The solution lies in
        the fact that the word for "WORLD" in the Aramaic manuscripts is `ERA
        (Strong's #772) the Aramaic form
        of the Hebrew word ERETZ (Strong's 776). This word can mean "world"
        (as in Prov. 19:4) "earth" (as in Dan. 2:35) or "land" (as in Dan.
        9:15) and is often used as a euphemism for "The Land of Israel" (as
        in Dan. 9:6). Certainly the word here is not meant to mean "world"
        but "land of Israel."


        Mt. 26:9 = Mk. 14:3


        And when Y'shua was in Bethany at the house of Simon the leper,


        As any Bible student knows, lepers were not permitted to live in the
        city
        (see Lev. 13:46). Since ancient Hebrew and Aramaic were written
        without
        vowels, there was no distinction between the Aramaic words GAR'BA
        (leper)
        and GARABA (jar maker or jar merchant). Since in this story a woman
        pours
        oil from a jar it is apparent that Simon was a jar merchant or jar
        maker
        and not a leper.


        Mt. 19:12 & Acts 8:26f


        ....there are eunuchs who have made themselves eunuchs for the
        Kingdom of Heaven's sake....
        --Mt. 19:12 NKJV

        So he [Phillip] arose and went. And behold, a man of Ethiopia, a
        eunuch of great authority under Candace the queen of the Ethiopians,
        who had charge of all her treasury, and had come to Jerusalem to
        worship.
        --Acts 8:27 NKJV


        The man in Acts 8:27 appears to be a proselyte to Judaism since he
        seems to be making the Torah-required pilgrimage to Jerusalem (Dt.
        16:16). The Torah, however, forbids a eunuch both from becoming a
        proselyte Jew, and from worshiping at the Temple (Dt. 23:1f). This
        also raises the question of why one would become a eunuch (be
        castrated) for the sake of the Kingdom of Heaven. After all eunuchs
        are excluded from the assembly of Israel. The word for "eunuch" in
        the Aramaic manuscripts of both of theses passages is M'HAIMNA which
        can mean "eunuch" but can also mean "believer" or "faithful one" as
        it clearly means here.


        Mt. 19:24 = Mk. 10:25 = Lk. 18:25


        ...it is easier for a camel to go through the eye of a needle
        than for a rich man to enter the Kingdom of God.


        The word for "camel" in the Aramaic manuscripts is GAMLA which can
        mean "camel" but can also refer to a "large rope," which is certainly
        the meaning here.

        Jn. 12:11 & 15:16

        One word that the Greek translators often misunderstood was the
        Aramaic word `EZAL which normally means "to go" or "to depart" but is
        used idiomatically in Aramaic to mean that some action goes forward
        and that something progresses "more and more".

        One case where the Greek translator misunderstood this word and
        translated
        to literally is in Jn. 12:11:


        Because that by reason of him many of the Jews
        went away (!?!?!?!?), and believed on Jesus. (KJV)


        Now I have translated the Aramaic of this passage as follows:


        because many of the Judeans, on account of him,
        were trusting more and more (`EZAL) in Yeshua.


        And Jn. 15:16:


        ...that ye should go and bring forth fruit...
        KJV


        I have translated from the Aramaic:


        ...that you also should bear fruit more and more (`EZAL)...



        The HRV Tanak it translated primarily from the Hebrew Masoretic Text
        contains many footnotes giving important alternate readings from the
        Dead Sea Scroll manuscripts; the Samaritan Pentateuch; the Greek
        Septuagent; the Aramaic Peshitta Tanak and the Aramaic Targums.

        The HRV "New Testament" text is taken from ancient Hebrew and Aramaic
        manuscripts. (Shem Tob, DuTillet and Muster Hebrew Matthew; Munster
        Hebrew Hebrews; The Old Syriac Aramaic Gospels; The Aramaic Peshitta
        NT and the Crawford Aramaic Revelation.) and has over 1,700 footnotes.

        The complete HRV Bible (Tanak and "New Testament") has a sturdy
        stitched LEATHER binding and gold trim pages.

        Now that the HRV is in print here are some of the things people are
        saying about the HRV:

        "First let me say that the [HRV] Bible is without question the best
        Bible made. It is beautiful to look at and very easy to read. The
        footnotes are fantastic.
        - Dennis S.
        Fri, October 8, 2004

        "I love my HRV."
        - Rabbi Rob Miller (Agudat Bris Congregation)

        "In my opinion, the HRV Scriptures is a delight to read and a must for
        every serious student of the Bible."
        -Nazarene Rabbi Tom (Mordecai) Mitchell (Yahshua Ohr HaOlam
        Congregation)

        "Dr. James Trimm has done an excellent job of giving Nazarene Yisrael
        a translation based upon the Aramaic / Semitic TaNaK and Brit
        Chadasha….Thank you Dr. Trimm for all the hard work in giving this
        gift to the Nazarenes."
        - Rabbi Edward Levi Nydle (B'nai Avraham Congregation)

        "All in all an excellent work which I highly recommend."
        - Talmadge C Carr, Batlan (Tiqkun Baith David, Beaverton OR)

        Currently the HRV is available (and in stock) from Alef and Tav
        Judaica:

        http://www.aleftavjudaica.com

        (888) 292-7222

        https://securewschent01.websitecomplete.com/alephtav/shop/showProd.asp
        ?prod=78

        They offer "Same Day Shipping on most items" and I believe the HRV
        is one of those.

        A deal has been finalized and an outside Bible publisher will be
        publishing and distributing their own edition on the HRV Bible by
        Spring of 2006.

        SANJ seeks to continue to fulfill our obligations to supply copies
        of the HRV to all of those who donated funds to support the
        transtaltion and publication of the Bible. We are meeting these
        obligations as funds are available to ship.
      • James Trimm
        Unlike previous Messianic translations the HRV Scriptures: Tanak AND New Testament are BOTH translated from Hebrew and Aramaic rather than Greek. Currently
        Message 3 of 3 , Dec 21, 2005
        • 0 Attachment
          Unlike previous Messianic translations the HRV Scriptures: Tanak
          AND "New Testament" are BOTH translated from Hebrew and Aramaic
          rather than Greek.

          Currently the HRV is available (and in stock) from Alef and Tav
          Judaica:

          http://www.aleftavjudaica.com

          (888) 292-7222

          https://securewschent01.websitecomplete.com/alephtav/shop/showProd.asp
          ?prod=78

          They offer "Same Day Shipping on most items" and I believe the HRV
          is one of those.

          A deal has been finalized and an outside Bible publisher will be
          publishing and distributing their own edition on the HRV Bible by
          Spring of 2006.

          SANJ seeks to continue to fulfill our obligations to supply copies
          of the HRV to all of those who donated funds to support the
          transtaltion and publication of the Bible. We are meeting these
          obligations as funds are available to ship.

          Some of the major features of the HRV include:

          MESSIANIC TERMINOLOGY

          TRANSLATED FROM HEBREW AND ARAMAIC
          RATHER THAN FROM GREEK

          SACRED NAME APPEARS BASED ON MANUSCRIPT EVIDENCE

          LITERAL TRANSLATION, NOT PARAPHRASED

          BOOKS APPEAR IN THE ORIGINAL ANCIENT MANUSCRIPT ORDER

          QUOTES FROM TANAK (OLD TEST.)
          APPEAR BOLD FACED AND FOOTNOTED

          OVER 1,700 SCHOLARLY FOOTNOTES
          CITING THE ORIGINAL LANGUAGES ETC
          IN THE "NEW TESTAMENT" ALONE!

          There are a number of passages which many past translations
          have translated poorly. The HRV seeks to correct such
          mistranslations which have often led to misunderstandings. The
          following are some examples:

          5 But he shall say, I am no prophet, I am an husbandman;
          for man taught me to keep cattle from my youth.
          6 And one shall say unto him, What are these wounds
          in your hands? Then he shall answer, Those with which
          I was wounded in the house of my friends.
          (Zech. 13:5-6 KJV)

          The Complete Jewish Bible has:

          5 and instead, he will say, "I'm no prophet, I just work the
          soil;
          since my youth I've only wanted to be an ordinary man."
          6 If someone asks him, "Then what are these gashes
          between your shoulders?" he will answer,
          "I got hurt at my friends' house."
          (Zech. 13:5-6 CJB)

          "The Scriptures" version from ISR has:

          5 but shall say, "I am no prophet, I am a farmer,
          for a man sold me as a slave in my youth.
          6 And one shall say to him, "What are these wounds
          in your hands?" And he shall say,
          "Because I was wounded at home by those who love me."

          Now there is a lot of difference between these three readings. Yet
          all three make a fundamental mistake in translation. In the Hebrew
          both verse 5 and verse 6 open with exactly the same
          word/phrase "V'AMAR" meaning "And [he] shall say...". In verse 5 the
          KJV has "but he shall say" and in verse 6 the same phrase is
          translated "and one shall say". In the CJB verse 5 has "and instead,
          he will say" and then in verse 6 the identical Hebrew phrase is
          translated "If someone asks". In "The Scriptures" version verse 5
          has "but shall say" and then in verse 6 the identical Hebrew phrase
          is translated "And one shall say".

          The result of all three mistranslations is to WRONGLY imply that the
          speaker has shifted at the beginning of verse 6. Thus if we were to
          use the format of a script we would read:

          False Prophet: I am no prophet, I am an husbandman;
          for man taught me to keep cattle from my youth.

          Messianic Judge: What are these wounds in your hands?

          False Prophet: Those with which I was wounded in the house of my
          friends.

          However the HRV translates both phrases the same as follows:

          5 And he shall say: "I am no prophet, I am a tiller of the
          ground;
          for a man purchassed me from my youth."
          6 And he shall say to him: "What are these wounds
          in the midst of your hands? Then he shall answer:
          "Those with which I was wounded in the house of my friends."
          (Zech. 13:5-6 HRV)

          Thus in the HRV the shift in speaker does not occur until verse 6b as
          follows:

          False Prophet: I am no prophet, I am a tiller of the ground;
          for a man purchassed me from my youth."
          What are these wounds in the midst of your hands?

          Messianic Judge: Those with which I was wounded in the house of my
          friends.

          In most versions the the figure with the wounds in the midst of his
          hands is the false prophet while in the HRV it is the Messianic
          Judge. Thus in the HRV version the passage points back to Zech.
          12:10 and the one who is "pierced" and forward to Zech 13:7 where
          a "shepherd" is smitten and his sheep scatter.

          Two other points:

          In verse 5b the CJB has "since my youth I've only wanted to be an
          ordinary man" however the Hebrew reads simply KI-ADAM ("for a man")
          HIK'NANI ("purchased me") MIN'URAI ("from my youth").

          In verse 6 the Hebrew pharse BAYN YADEYAK means literally "in the
          midst of your hands" but the CJB interprets this to refer to "between
          your shoulders" but thus loses the obvious reference to Messiah
          Yeshua.

          Another important passage where many translations have poorly
          translated is Ex. 6:3. The KJV has:

          And I appeared unto Abraham, unto Isaac, and unto Jacob,
          by the name of God Almighty,
          but by my name JEHOVAH was I not known to them.
          (Ex. 6:3 KJV)

          The CJB by David Stern has:

          I appeared to Avraham, Yitz'chak and Ya'akov
          as El Shadai,
          although I did not make myself known to them
          by the name, Yud-Heh-Vav-Heh [ADONAI].
          (Ex. 6:3 CJB)

          "The Scriptures" version by ISR has:

          And I appeared to Abraham, to Yitshaq, and to Ya'aqob,
          as El Shaddai.
          And by My Name, YHWH, was I not known to them?

          Now in Hebrew there is no interagative clause as we know it in
          English. In Hebrew questions often appear as statements made in a
          questioning manner.

          In this case the phase "...by My Name YHWH was I not known to
          them..." is actually a question (as "The Scriptures" version also
          rightly translates) "And by My Name YHWH was I not known to them?".
          Also all three versions: the KJV; the CJB and "The Scriptures"
          render the Hebrew phrase B'EL SHADDAI as "by the name of God
          Almighty" (in the KJV) and with "as El Shaddai" in the CJB and "The
          Scriptures" however this phase should literally be translated as it
          appears in the HRV as "in El Shaddai".

          Thus the HRV reads in this passage:

          3 and I appeared unto Avraham, unto Yitzchak, and unto
          Ya'akov,
          in El Shaddai,
          and by My name YHWH was I not known to them?
          (Sh'mot 6:3 HRV)

          Thus in the HRV this passage is properly tanslated so as to remain
          consitant with the rest of the Torah in which Abraham, Isaac and
          Jacob did often refer to YHWH by the name of "YHWH" and properly
          relates that YHWH appeared to them "in El Shaddai".

          One last example I will give here is Deut. 22:9 where the KJV has:

          Thou shalt not sow thy vineyard with divers seed:
          lest the fruit of thy seed which thou hast sown,
          and the fruit of thy vinyard, be defiled.
          (Deut. 22:9 KJV)

          Stern's CJB has:

          You are not to sow two kinds of seed between your rows of
          vines;
          if you do both the two harvested crops
          and the yield from the vines must be forfeited.
          (Deut. 22:9 CJB)

          "The Scriptures" from ISR has:

          Do not sow your vinyard with different kinds of seed,
          lest the yield of the seed which you have sown
          and the fruit of your vinyard be defiled.

          Now the Hebrew word that both the KJV and "The Scriptures" have
          translated as "defiled" is KADASH which means exactly the opposite
          of "defiled", KADASH is never translted "defiled" in any other
          passage. The word KADASH means "holy" (i.e. property of the Temple
          Priesthood). The CJB interprets rather than translates KADASH to
          mean "must be forfeited" which conveys a more correct idea but fails
          to relate the fact that the fruit is holy and forfeited specificly to
          the Temple and becomes property of YHWH. This is especially
          important because it shed great light on the parable of the wheat and
          tares (Mt. 13) as it demonstrates that the enemy (HaSatan) has
          forfeited both crops to YHWH.

          (At this point I want to say that I have not chosen the CJB and "The
          Scriptures" for comparison because they are bad translations, to the
          contrary I have chosen to compare to them because they are good
          translations.)

          Finally the HRV Tanak contains many footnotes giving important
          alternate readings from the Dead Sea Scroll manuscripts; the
          Samaritan Pentateuch; the Greek Septuagent; the Aramaic Peshitta
          Tanak and the Aramaic Targums.

          The HRV "New Testament" text is taken from ancient Hebrew and Aramaic
          manuscripts.
          (Shem Tob, DuTillet and Muster Hebrew Matthew; Munster Hebrew
          Hebrews; The Old Syriac Aramaic Gospels; The Aramaic Peshitta NT;
          Munster Hebrew Hebrews and the Crawford Aramaic Revelation.)

          Unlike most translations this edition is not rooted in a Greek
          Hellenistic text. Instead this translation seeks to understand the
          text of the New Testament from the languages in which it was
          originally written. This is important because there are some passages
          in the NT which do not make sense at all in Greek, but only begin to
          make sense when we look at them in Hebrew and Aramaic:

          Acts 11:27-30


          And in these days prophets came from Jerusalem to Antioch. Then one of
          them, named Agabus, stood up and showed by the Spirit that there was
          going
          to be a great famine throughout all THE WORLD, which also happened in
          the
          days of Claudius Caesar. Then the talmidim, each according to his
          ability,
          determined to send relief to the brothers dwelling IN JUDEA. This
          they also
          did, and sent it to the elders by the hands of Barnabas and Saul.



          Now this doesn't make sense at all, why would those in Antioch send
          relief to those dwelling IN JUDEA if the famine was to strike all THE
          WORLD. They would be facing famine themselves. The solution lies in
          the fact that the word for "WORLD" in the Aramaic manuscripts is `ERA
          (Strong's #772) the Aramaic form
          of the Hebrew word ERETZ (Strong's 776). This word can mean "world"
          (as in Prov. 19:4) "earth" (as in Dan. 2:35) or "land" (as in Dan.
          9:15) and is often used as a euphemism for "The Land of Israel" (as
          in Dan. 9:6). Certainly the word here is not meant to mean "world"
          but "land of Israel."


          Mt. 26:9 = Mk. 14:3


          And when Y'shua was in Bethany at the house of Simon the leper,


          As any Bible student knows, lepers were not permitted to live in the
          city
          (see Lev. 13:46). Since ancient Hebrew and Aramaic were written
          without
          vowels, there was no distinction between the Aramaic words GAR'BA
          (leper)
          and GARABA (jar maker or jar merchant). Since in this story a woman
          pours
          oil from a jar it is apparent that Simon was a jar merchant or jar
          maker
          and not a leper.


          Mt. 19:12 & Acts 8:26f


          ....there are eunuchs who have made themselves eunuchs for the
          Kingdom of Heaven's sake....
          --Mt. 19:12 NKJV

          So he [Phillip] arose and went. And behold, a man of Ethiopia, a
          eunuch of great authority under Candace the queen of the Ethiopians,
          who had charge of all her treasury, and had come to Jerusalem to
          worship.
          --Acts 8:27 NKJV


          The man in Acts 8:27 appears to be a proselyte to Judaism since he
          seems to be making the Torah-required pilgrimage to Jerusalem (Dt.
          16:16). The Torah, however, forbids a eunuch both from becoming a
          proselyte Jew, and from worshiping at the Temple (Dt. 23:1f). This
          also raises the question of why one would become a eunuch (be
          castrated) for the sake of the Kingdom of Heaven. After all eunuchs
          are excluded from the assembly of Israel. The word for "eunuch" in
          the Aramaic manuscripts of both of theses passages is M'HAIMNA which
          can mean "eunuch" but can also mean "believer" or "faithful one" as
          it clearly means here.


          Mt. 19:24 = Mk. 10:25 = Lk. 18:25


          ...it is easier for a camel to go through the eye of a needle
          than for a rich man to enter the Kingdom of God.


          The word for "camel" in the Aramaic manuscripts is GAMLA which can
          mean "camel" but can also refer to a "large rope," which is certainly
          the meaning here.

          Jn. 12:11 & 15:16

          One word that the Greek translators often misunderstood was the
          Aramaic word `EZAL which normally means "to go" or "to depart" but is
          used idiomatically in Aramaic to mean that some action goes forward
          and that something progresses "more and more".

          One case where the Greek translator misunderstood this word and
          translated
          to literally is in Jn. 12:11:


          Because that by reason of him many of the Jews
          went away (!?!?!?!?), and believed on Jesus. (KJV)


          Now I have translated the Aramaic of this passage as follows:


          because many of the Judeans, on account of him,
          were trusting more and more (`EZAL) in Yeshua.


          And Jn. 15:16:


          ...that ye should go and bring forth fruit...
          KJV


          I have translated from the Aramaic:


          ...that you also should bear fruit more and more (`EZAL)...


          The Hebraic Roots Version (which began as the Semitic New Testament
          Project) was a ten year project to produce a new and accurate
          translation of the New Testament taken primarily from old Hebrew and
          Aramaic sources. It was later expanded to include the Tanak as well.

          Now that we are coming out with a complete HRV Bible some of you have
          been emailing and calling asking about how the Tanak (Old Testament)
          portion of this Tanak compares with others

          The HRV follows the original manuscript order for the
          Tanak books and divinding them into three sections: The Torah (The
          Law); The Navi'im (The Prophets) and The Ketuvim (The Writings).

          This is a "Sacred Name edition. The Sacred Name of YHWH
          appears as YHWH rather than "LORD" or "GOD". El, Eloah and Elohim
          will be transliterated directly into the text and NOT be translated
          as "God". All other divine titles like ELYON (Most High) and
          ADONAI/ADON (Master) are transliterated as well. There are also 134
          places where the Masorah indicates that the scribes altered "YHWH"
          to "Adonai" and where the Dead Sea Scrolls, where extant, verify this
          claim. In these places the text will read YHWH and have a footnote
          concerning the textual revision. There are also 8 places
          where "YHWH" was altered to "Elohim"; in these cases also the HRV
          restores YHWH and has a footnote explaining the correction.

          There are 18 passages where the Masorah records that the
          Scribes modified the text of the Tanak where the felt that the
          original reading did not show proper respect for Elohim. The HRV
          restores these readings and includes footnotes explaining the
          restoration.

          While the HRV Tanak it translated primarily from the Hebrew Masoretic
          Text
          contains many footnotes giving important alternate readings from the
          Dead Sea Scroll manuscripts; the Samaritan Pentateuch; the Greek
          Septuagent; the Aramaic Peshitta Tanak and the Aramaic Targums.

          The HRV "New Testament" text is taken from ancient Hebrew and Aramaic
          manuscripts. (Shem Tob, DuTillet and Muster Hebrew Matthew; Munster
          Hebrew Hebrews; The Old Syriac Aramaic Gospels; The Aramaic Peshitta
          NT and the Crawford Aramaic Revelation.) and has over 1,700 footnotes.

          The complete HRV Bible (Tanak and "New Testament") has a sturdy
          stitched LEATHER binding and gold trim pages.

          Now that the HRV is in print here are some of the things people are
          saying about the HRV:

          "First let me say that the [HRV] Bible is without question the best
          Bible made. It is beautiful to look at and very easy to read. The
          footnotes are fantastic.
          - Dennis S.
          Fri, October 8, 2004

          "I love my HRV."
          - Rabbi Rob Miller (Agudat Bris Congregation)

          "In my opinion, the HRV Scriptures is a delight to read and a must for
          every serious student of the Bible."
          -Nazarene Rabbi Tom (Mordecai) Mitchell (Yahshua Ohr HaOlam
          Congregation)

          "Dr. James Trimm has done an excellent job of giving Nazarene Yisrael
          a translation based upon the Aramaic / Semitic TaNaK and Brit
          Chadasha….Thank you Dr. Trimm for all the hard work in giving this
          gift to the Nazarenes."
          - Rabbi Edward Levi Nydle (B'nai Avraham Congregation)

          "All in all an excellent work which I highly recommend."
          - Talmadge C Carr, Batlan (Tiqkun Baith David, Beaverton OR)
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