Ive been coming across a lot of Hebrew Roots people referring to the Shem Tob Hebrew Matthew for their doctrinal understanding. So Im just going to post this excerpt for your consideration or entertainment :) The Shem Tob, aka Even Bohan, is a corrupt translation that was coupled with a commentary geared towards refuting Christian doctrine by Medieval Rabbis. There are many subtleties to the text, and how it denies Yeshua as being Messiah, even from the very first pasuq/verse: Eleh Toldoth Yeshu Ben David, Ben Avraham – This is the generations of Yeshu, the son of David, the son of Avraham. Notice “Mashiach” is missing? The only time “Mashiach” is ever applied to Yeshua in the text is when he is referred to as Mashiach by others, or when it is qualified with the statement “who was called” or “who was believed to be” or other similar manners. Whenever the text directly refers to Him as being Mashiach, it switches it up a bit. Examples (all 17): 1.1 Already shared above . . . 1.16 Who is called Mashiach, just as regular Matthew would put it, but it doesnt directly say he IS Mashiach, only that he was called so. 1.17 Which should say: “ and from the exile into Bavel until the Mashiach are fourteen generations.” in Shem Tob reads: “and from the exile into Bavel until Yeshu fourteen generations.” - removing “the Mashiach” 1.18 Which should read: “Now the birth of Yeshua ha Mashiach was . . .”, reads in the Shem Tob: “Vayliduth MYeshu (מישו) hu . . .” What we have here is another acronym like “Yeshu” (ישו – Which I forgot to explain is Ymakh Shmo VZikhrono “His name and memory be blotted out”). The “M” in Myeshu may be thought of as referring to Mashiach, but it isnt. The “M” in Myeshu refers to Mamzer. The direct statement that he is “the Mashiach” is removed. 2.4 The Shem Tob does say: “he inquired of them where the Mashiach was to be born.” However, subtly it is not directly referring to Yeshua (in the Rabbis eyes), but to the teaching of where Mashiach is to be born. 11.2 Shem Tob changes “when Yochanan had heard in prison about the works of Mashiach . . .” to “when Yochanan had heard in prison about the works of Yeshu . . .” 16.16 When Shimon called Yeshua the Mashiach, the Shem Tob kept it. However, it must be understood that it is Shimon calling Him Mashiach, and they (the Rabbis) consider Shimon a retard anyways. The Shem Tob version in keeping this in the text itself is not giving credence to Yeshua being Mashiach (in the Rabbis eyes), it is only recording that Shimon (actually) called him this. 16.20 Same kind of concept. It is not saying that He is Mashiach (in the Rabbis eyes). 22.42 Is just a general question concerning the Mashiach. 23.8 Which says: “You, be not called Rabbi, for one is your Rabbi, the Mashiach . . .” However in the Shemmy Tubby “The Mashiach” is removed, but this is also true of the Latin Gospel (Vulgata) that this Hebrew rendition derived its translation from. So it may be coincidence. 23.10 Retains “The Mashiach”, but this is a general understanding of who he will be and doesnt necessarily refer to Yeshua (in the Rabbis eyes). 24.5 “For many will come in My name, saying, I am the Mashiach, and will deceive many.” Whats not always understood about this statement of Yeshuas is that those coming in His Name, are not saying they themselves are the Mashiach, but are confirming that Yeshua is Mashiach (according to how the Greek can be rendered). The Rabbis manipulate the emphasis of meaning here a bit, and keep it as is by interpreting it to mean evil, for it goes on to say “and will deceive many.” 24.23 is left as is also, for it doesnt necessarily refer to Yeshua as being Mashiach (in the Rabbis eyes). 26.63 is left as is also, for it doesnt necessarily refer to Yeshua as being Mashiach (in the Rabbis eyes). 26.68 is left as is also, for it doesnt necessarily refer to Yeshua as being Mashiach (in the Rabbis eyes). 27.17 is left as is also, for it doesnt necessarily refer to Yeshua as being Mashiach (in the Rabbis eyes). 27.22 is left as is also, for it doesnt necessarily refer to Yeshua as being Mashiach (in the Rabbis eyes). I think using the shem tob as a reference for some Hebraic grasp on the Gospels is a mistake that Nehemia Gorden shouldnt have encouraged. Its like using a letter opener in a sword fight. Its the wrong tool for the wrong work.
Posted on: Mon, 02 Dec 2013 09:11:50 +0000
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