The HRV Bible

[Chizuk Emunah]

The Hebraic Roots Version Bible uses a variety of Aramaic and Hebrew transcripts to translate the "New Testament." It was recently brought up that one of these sources, Shem Tob's Matthew, may have been the work of an anti-missionary.

Therefore, since the validity of the Shem Tob Matthew is in question, it would be beneficial to see how the HRV translates certain passages and contrast them with the Shem Tob Matthew.

[R' Y'hoshua Moshe]

Here are some comparisons we can take a look at in regards to the Shem Tob (Hebrew version of Matt.) against another version of the Bible and then we can take a look at how the HRV translation handles it. The following quotations are from an article which deals with the issue and handles most of the objectionable passages found in the Shem Tob version of Matt. I don't necessarily agree with all of their sentiments. But, I don't necessarily disagree either. I wouldn't normally post this much info. all at once. But, I am making an exception here. We can use this as a base for the discussion. Let us handle one passage at a time before we move onto the next passage in question. I also want to make it clear that I am not trying to disregard the HRV translation of the scriptures. All I am interested in is it's relation to the Shem Tob translation of which I have serious doubts.

Here we go!....

For the purpose of proper comparison, we will be comparing George Howard’s English translation of the Hebrew Gospel of Matthew (HGM) against the New American Standard 1995 Update (NASU). This is only a selection of the problems that we have with it:

Matthew 1:1
“These are the generations of Jesus the son of David the son of Abraham” (HGM).

“The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham” (NASU).

The Hebrew Gospel of Matthew does not identify Yeshua as “the Messiah” or “the Christ” as the Greek version does, from its opening lines. If this is an anti-missionary work, we would expect most references to Yeshua being the Messiah to be removed.

Matthew 1:18
“The birth of Jesus was in this way, It came to pass when his mother was betrothed to Joseph, before he knew her, she was found pregnant by the Holy Spirit” (HGM).

“Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit” (NASU).

The Hebrew Gospel of Matthew does not speak of the birth of “Yeshua the Messiah” or “Jesus Christ,” but instead the birth of Yeshu. Yeshu is a shortened Hebrew form of the name Yeshua, which means “Salvation,” purposefully designed to eliminate the Messiah’s ability to save people from their sins. The Messiah’s name in the Hebrew Gospel of Matthew is spelled as [½wXy, with the specific intent of the reader not to pronounce it as “Yeshua” or “Salvation.”<br>
Howard notes that “The explanation given for this change is that wXy stand for wrkzw wmX xmy [yimach sh’mo u’zikro], meaning: ‘may his name and memory be blotted out.’ Whatever can be made of this story, the spelling wXy for the name of Jesus became common in medieval Jewish polemics and can be found even in the Talmud (cf. b. Sanh. 43a)” (p 207).

Matthew 1:21
“She will bear a son and you will call his name Jesus because he will save my people from their sins” (HGM).

“She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins” (NASU).

The Hebrew Gospel of Matthew says that Yeshua “will save my people” as opposed to “save His people.” This is a direct attack against the Messiah’s Divinity, because only God and He alone can save people from their sins (Tehellim/Psalms 79:9). The clear reference to the Messiah as saving “His people” is a reference to the Messiah’s ability as God to redeeming human beings and a people called out for God’s own possession (Devarim/Deuteronomy 4:20; cf. 1 Peter 2:9; Titus 2:14).

Matthew 3:11
“John answered all of them: Behold I truly baptize you in the days of repentance, but another comes mightier than I, the thong of whose sandal I am not worthy to unfasten. He will baptize you with the fire of the Holy Spirit” (HGM).

“As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire” (NASU).

The Hebrew Gospel of Matthew says that the Holy Spirit is a fire, when in context John the Immerser (Baptist) tells those assembled that the Messiah will immerse some with the Holy Spirit, meaning that they will be exalted and given the gift of the Spirit, and others He will immerse with fire, meaning that they will be judged. V. 12 clarifies this by saying, “His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire.” Contextually speaking, to be immersed with fire is to be judged eternally, i.e., in the Lake of Fire.

Matthew 6:9-10
“But thus you shall pray: Our father, may your name be sanctified; may your kingdom be blessed; may your will be done in heaven and on earth” (HGM).

“Pray, then, in this way: ‘Our Father who is in heaven, Hallowed be Your name. Your kingdom come. Your will be done, on earth as it is in heaven’” (NASU).

The Hebrew Gospel of Matthew does not include the promise of God’s coming Kingdom to Earth in the Lord’s Prayer. Why is this the case? We can only conclude that since this Hebrew text is in the form of an anti-missionary document, then the intent of its author is to present Yeshua as not being the One Who is to usher in the Kingdom of God upon Earth. The Greek text of Matthew, in contrast, presents the Messiah commanding His followers to pray that God’s Kingdom come to and thus be established on Earth.

Matthew 7:28-29
“While Jesus was speaking these words all the people were greatly astonished at his conduct, because he was preaching to them with great power, not as the rest of the sages” (HGM).

“When Jesus had finished these words, the crowds were amazed at His teaching; for He was teaching them as one having authority, and not as their scribes” (NASU).

The Hebrew Gospel of Matthew makes Yeshua as one of “the rest of the sages,” as opposed to One with authority, that being God Himself. Yeshua is made as though He is just another scribe or sage or rabbi, as opposed to being higher than them as He is the King of Kings and Lord of Lords.

Matthew 9:2
“They brought to him one who was sick with contractions, that is, paralitico, lying upon his bed. Jesus saw their faith and said to the sick man: Have courage my son. It is by the faith of God that your sins have been forgiven” (HGM).

“And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, ‘Take courage, son; your sins are forgiven’” (NASU).

The Hebrew Gospel of Matthew has Yeshua telling the paralytic, “It is by faith of God that your sins have been forgiven.” In the Greek version from the NASU, Yeshua directly forgives the man’s sins Himself. The testimony of some Pharisees who criticized Yeshua was that He was a blasphemer because He forgave sins, something that only God Himself could do (Mark 2:7; Luke 5:21). The Hebrew Gospel of Matthew skews Yeshua’s Divinity once again.

Continued...

[R' Y'hoshua Moshe]

Matthew 10:5-6
“These twelve Jesus sent; he commanded them saying: to the lands of the Gentiles do not go and into the cities of the Samaritans do not enter. Go to the sheep who have strayed from the house of Israel” (HGM).

“These twelve Jesus sent out after instructing them: ‘Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; but rather go to the lost sheep of the house of Israel” (NASU).

The Hebrew Gospel of Matthew prohibits the spread of the gospel to anyone who is not an Israelite. It says not to enter into eretzot hagoyim (~ywgh twcra), “lands of the Gentiles,” as opposed to not going eis hodon ethnown (eiß odon eqnwn), “the way of the Gentiles.” There is a clear difference between the Hebrew word eretz (#ra) or “land,” and the Greek word hodos (odoß), meaning “road,” “way,” or “manner.” The HGM limits the gospel only to those who are physical descendants of Abraham, Issac, and Jacob. Howard recognizes this, stating, “This is said only in reference to the Jews. Nothing is said about teaching the Gentile nations or baptizing them. Israel’s superiority over the Gentiles, with no hope in the present world offered to the Gentiles, is maintained to the very end of the Hebrew gospel” (p 214). The Greek text, in contrast, allows for Yeshua’s followers to go out into the nations, provided they do not follow in the nations’ manner. Yeshua only specifically prohibits His followers from entering the cities of the Samaritans, because the Samaritan religion was a gross mix of -keeping and paganism.

Matthew 11:4-5
“Jesus answered them: Go and tell John that which you have seen and that which you have heard: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are revived and the poor are acquitted” (HGM).

“Jesus answered and said to them, ‘Go and report to John what you hear and see: the blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the gospel preached to them” (NASU).

The Hebrew Gospel of Matthew clearly eliminates the phrase “the Good News is being told to the poor” (JNT), which is a direct quotation from Yeshayahu/Isaiah 61:1, “The Spirit of the Lord YHWH is upon me, because YHWH has anointed me to bring good news to the afflicted; He has sent me to bind up the brokenhearted, to proclaim liberty to captives and freedom to prisoners.” This is plainly a Messianic prophecy, as He quoted it to the synagogue in Capernaum in Luke 4:18. As Luke 4:28 attests, “And all the people in the synagogue were filled with rage as they heard these things,” and Yeshua was almost thrown over a cliff as a heretic in response to applying this Scripture to Himself. Why does the Hebrew Gospel of Matthew remove this critical Messianic phrase? It is clear that the HGM does not want to present Yeshua as the Messiah, and instead perhaps just as a good person who was doing good to his fellow man.

Matthew 12:6
“Truly I say to you that the temple is greater than this” (HGM).

“But I say to you that something greater than the temple is here” (NASU).

The Hebrew Gospel of Matthew, commenting on the place of the and the Temple, attests that only the Temple is greater than the bread of the presence (v. 12:4). Yeshua, in the Greek versions, attests that He is that which is greater than the Temple. Yeshua can make this statement because He is the Messiah and is God Incarnate, whereas we must assume again that the Hebrew Gospel of Matthew purposefully attempts to downplay Who He is.

Matthew 16:9-12
“Do you not remember the five loaves and four thousand men how many seahs were left over? Therefore you should understand that I am not speaking of natural loaves but I am saying to you that you should (beware) of the behavior of the Pharisees and Sadducees” (HGM).

“‘Do you not yet understand or remember the five loaves of the five thousand, and how many baskets full you picked up? Or the seven loaves of the four thousand, and how many large baskets full you picked up? How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees.’ Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees” (NASU).

The Hebrew Gospel of Matthew removes Yeshua’s criticism of the Pharisees and the Sadducees. It only says to beware “of the behavior of the Pharisees and Sadducees,” whereas the Greek version says to beware of their “leaven,” which is defined as “the teaching of the Pharisees and Sadducees.” The HGM no doubt removes these references to the Pharisees and Sadducees so as to present them as being relatively innocent in comparison to Yeshua, Who had frequent critiques of both parties, both of their teachings and their actions. However, in proper historical context, while Yeshua had criticism of the Pharisees and Sadducees, His theology nevertheless, was closest to that of the Pharisees which believed in the authority of Scripture, the resurrection, afterlife, angels, demons, and the Holy Spirit. But, why is there so much missing in the HGM, if not to castigate the Pharisees and Sadducees as not having anything wrong with them?


Matthew 16:16
“Simon, called Petros, answered and said: You are the Messiah, that is, Kristo, the Son of the Living God, who has come into this world” (HGM).

“Simon Peter answered, ‘You are the Christ, the Son of the living God’” (NASU).

If the Hebrew Gospel of Matthew is an authentic Hebrew source written by Matthew, the tax collector Levi, himself, then it has Simon Peter clearly calling Yeshua, what appears in the Hebrew text as Qristo (wjsyrq). Qristo is undoubtedly a Hebrew transliteration of Christos (Cristoß), the Greek word meaning “Anointed One” that is frequently rendered as “Christ” in most Bibles. Why would Peter be referring to Yeshua as Qristo in a Hebrew document supposedly written by Matthew? This is an internal proof of the fact that the HGM is a Fourteenth Century translation from Greek, and possibly Latin, sources. It does not date from the First Century.

Matthew 17:11-13
“He answered them and said: Indeed Elijah will come and will save all the world. I say to you, he has already come, they did not know him, and they did to him according to their desire. (So) they will do to the Son of Man. Then the disciples understood that regarding John the Baptizer he was saying this” (HGM).

“And He answered and said, ‘Elijah is coming and will restore all things; but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.’ Then the disciples understood that He had spoken to them about John the Baptist” (NASU).

The Hebrew Gospel of Matthew says that “Elijah will come and save all the world,” whereas the Greek text says “Elijah is coming and will restore all things.” This makes Elijah, or the spirit that Elijah functioned in, which is later applied to John the Immerser, as a precursor to the coming of the Messiah Who will save, as opposed to the one Who will save. Howard notes that “John the Baptist in the Hebrew text…plays a more exalted role than in the canonical gospels” (p 219). Later on, he states quite candidly, “John the Baptist is given an exalted role” (p 234), in contrast to Yeshua who is downplayed. In this passage, Elijah becomes the savior as opposed to Yeshua, Who is the Savior. Why is this the case, if not to disprove the Messiahship of Yeshua?

Continued...

[R' Y'hoshua Moshe]

Matthew 18:11
“Take heed lest you judge one of the small lads. I say to you, their angels always see the sons of my father who is in heaven, and the Son of Man has stopped saving the angels” (HGM).

“See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven. For the Son of Man has come to save that which was lost” (NASU).

The Hebrew Gospel of Matthew completely eliminates the phrase “For the Son of Man has come to save that which was lost.” This may be because of the fact that it does not appear in all Greek texts, but nevertheless it is the principal emphasis of salvation available to all who are spiritually lost. The HGM changes the Scripture around entirely, emphasizing the guardian angels of individuals, and how not all angels can be saved, perhaps a reference to the fact that there are indeed fallen angels cannot be allowed back into the presence or service of the Creator God. However, the emphasis of Yeshua’s words on the redemption of human souls, and His eternally saving work, is entirely gone from the HGM in these verses.

Matthew 19:28
“Jesus said: Truly I say to you who follow me, in the day of judgment when man sits upon the throne of his glory you also will sit upon the twelve thrones of the twelve tribes of Israel” (HGM).

“And Jesus said to them, ‘Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel’” (NASU).

The Hebrew Gospel of Matthew eliminates the final authority of the Messiah as the ruler of Planet Earth, saying that “man sits upon the throne,” whereas the Greek text says that “the Son of Man will sit on His glorious throne.” Yeshua, as the Son of Man, is able to dispense authority to His Twelve Disciples, giving them the twelve thrones over the twelve tribes of Israel. In the HGM, this authority of Yeshua over the world is not there, neither is Yeshua’s place of exaltation in the Kingdom to come.

Matthew 20:30
“Behold, two blind men came out beside the road. They heard the noise of the multitude and (asked) what this might be. It was said to them: The prophet Jesus from Nazareth is coming. Then they cried out saying: Son of David, have mercy on us” (HGM).

“And two blind men sitting by the road, hearing that Jesus was passing by, cried out, ‘Lord, have mercy on us, Son of David!’” (NASU).

The Hebrew Gospel of Matthew, recording the healing of two blind men at Jericho, only says that the men cry out “Son of David, have mercy on us.” Completely eliminated from their declaration is the title “Lord.” The HGM, however, uses the title “prophet.” Why is the title “Lord” removed and replaced with “prophet”? Perhaps it is because the author of the Hebrew Gospel of Matthew wants his readers to think that Yeshua is, at best, a “prophet,” and not “the Lord,” that being God Who is able to heal people of their infirmities.

Matthew 23:1-2
“Then spoke Yeshua to the crowds, and to his talmidim, saying, ‘On Moshe’s seat sit the scribes and P’rushim. And all that he says to you observe and do. But do not you according to their works, for they say, but do not” (vs. 1-2, HRV).

“Then Jesus spoke to the crowds and to His disciples, saying: ‘The scribes and the Pharisees have seated themselves in the chair of Moses; therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them” (NASU).

There is some debate as to the correct rendering from the Hebrew Gospel of Matthew of Matthew 23:1-3, as Howard’s version as “Now all which (they) say to you keep and do,” as opposed to “And all that he says to you observe and do,” as not all versions of the Hebrew Matthew are in agreement. Nevertheless, this verse is used by some as a denial of Pharisaic authority, and that Yeshua was condemning the theology of the Pharisees. This text is used by some in the Messianic community, from divergent versions of the HGM, to deny Pharisaic, and now modern Orthodox Jewish applications of the , in favor of primitive interpretations of the consistent with Karite Judaism, which today is vehemently anti-Messiah and pro-anti-missionary. The divergence in the Hebrew Gospels of Matthew may be because of poor scribal preservation, or may be because the HGM’s author is trying to prove that Yeshua is not in agreement with the theology of the Pharisees, thus proving Him to be a “rebel,” just like Karite Judaism is often considered a rebellious form of Judaism by Orthodox and Conservative Judaism today, as it arose in the Eighth-Ninth Centuries C.E. against Rabbinic authority.

Matthew 24:14-16
“And this gospel, that is, evungili, will be preached in all the earth for a witness concerning me to all the nations and then the end will come. This is the Anti-Christ and this is the abomination which desolates which was spoken of by Daniel [as] standing in the holy place. Let the one who reads understand” (HGM).

“This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come. Therefore when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)” (NASU).

The Hebrew Gospel of Matthew identifies the proclamation of the good news or gospel to the whole world as being “the Anti-Christ” and “the abomination which desolates,” whereas the Greek text says that the good news or gospel of the Kingdom will be proclaimed to the whole world, and this is a sign of the soon to come end-times. The HGM, aside from its heretical theology here equating the preaching of the gospel as being “Anti-Christ,” actually says zeh anti-qristos (Xwjsyrqyjna hz) or “this is the anti-qristos” in the Hebrew text, using a Hebrew transliteration of the Greek word antichristos (anticristoß). Howard remarks, “The Hebrew text is difficult, it appears to mean that preaching the gospel to the Gentiles before the end-time is the Anti-Christ and the abomination which desolates. No stronger statement against the salvation of the Gentiles in the present age occurs in Shem-Tob’s Hebrew Matthew” (p 215).

In response to this, some claim that the HGM author, Shem Tov ibn Shaprut inserted the term anti-qristos in Hebrew as a textual gloss. This would mean that when readers would examine Evan Bohan, they would be pointed to a selection of Scripture that is referred or associated with the “Anti-Christ” by Christian theologians. But this is problematic, because the text of the Hebrew Gospel of Matthew is compiled from this much larger work along with Shem Tov’s commentary against Christians. If this were only a gloss, then this reference to the anti-qristos should have been included exclusively with commentary concerning Matthew 24:14-16, and not in the text itself. This reinforces the thrust of the text which is that salvation is excluded from non-Israelites.

If the theology of this statement is not problematic enough, the fact that the HGM, again supposedly written by Matthew Levi the tax collector in Hebrew, uses a Greek word, proves that its origins are not First Century and it is derived from Medieval Greek and Latin sources.

Matthew 28:9
“As they were going Jesus passed before them saying: May the Name deliver you. They came near to him, bowed down to him, and worshipped him” (HGM).

“And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him” (NASU).

The Hebrew Gospel of Matthew has added the phrase “May the Name deliver you” when the Marys see Him in His resurrected body. This is not in the Greek text. “The Name” very clearly appears in the Hebrew text as HaShem (~Xh), which is a Jewish term that is used to refer to God. But why does this not appear in the Greek text, which simply has Yeshua greeting the Marys and then has them worshipping Him? This is no doubt to prove on the part of the HGM’s writer that Yeshua is not God, and that Yeshua did not resurrect from the dead because He was God. In other words, rather than the worship being focused directly on Yeshua at this time, it is instead focused elsewhere.

Matthew 28:19-20
“Go and (teach) them to carry out all the things which I have commanded you forever” (HGM).

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (NASU).

By failing to include the phrase, “make disciples of all the nations, immersing them in the name of the Father, the Son, and the Holy Spirit” (MRC), the Hebrew Gospel of Matthew does not recognize the plurality of the Godhead, as plainly revealed to us in the Scriptures in the manifestations of Father, Son, and Holy Spirit. This is not surprising by any means, because the HGM continually tries to deride the Deity of the Messiah, the Son of God.

Our opinion of the so-called Hebrew Gospel of Matthew is the same as the textual critics who work with the ancient manuscripts and manuscript fragments of the Hebrew and Greek Scriptures, as well as the many ancient translations that are extant such as the Greek Septuagint, Aramaic Targums, Latin Vulgate, Aramaic Penutsta, and related Jewish and Christian extra-Biblical writings. They do not consult the Hebrew Gospel of Matthew for usage in textual criticism, and we believe, as the Jewish sources plainly attest, that this piece of writing is anti-missionary in origin, and will not confirm Yeshua as being the Messiah.

Sorry about the length of this. But, it will give us all the information to chew on that is pertinent.

Shalom b'Yeshua,

Reuel

[Rick]

In the preface to the HRV, J.S. Trimm makes note that due to known Rabbinic corruptions He only used it "Sparingly" and primarily only for comparison where it is in agreement with DuTillet, Munster and Cinquarbres Mss.

[Chizuk Emunah]

And away we go!

Mattiyahu 1:1
(HRV) These are the generations of *Yeshua, the son of David, the son of Avaraham.

*There is a footnote here that states: "of Yeshua" in DuTillet & Shem Tob. The Aramaic Syriac, Pesh'tta, and Crawford have "Yeshua the Messiah."

[R' Y'hoshua Moshe]

In the preface to the HRV, J.S. Trimm makes note that due to known Rabbinic corruptions He only used it "Sparingly" and primarily only for comparison where it is in agreement with DuTillet, Munster and Cinquarbres Mss.

Thank you for sharing this.

Mattiyahu 1:1
(HRV) These are the generations of *Yeshua, the son of David, the son of Avaraham.

*There is a footnote here that states: "of Yeshua" in DuTillet & Shem Tob. The Aramaic Syriac, Pesh'tta, and Crawford have "Yeshua the Messiah."

Hmmm...It is good that they placed the foot note. But, the fact that the Shem Tob leaves out "Messiah" and the HRV follows this example does not sit well with me. This would not be suprising to see in the Shem Tob because it was written by an anti-missionary. But, seeing it in the HRV does concern me as it seems to be taking away an important word in scripture that points to Yeshua as being Messiah in the beginning of the Gospel of Matt..

Shalom,

Reuel

[Chizuk Emunah]

Hmmm...It is good that they placed the foot note. But, the fact that the Shem Tob leaves out "Messiah" and the HRV follows this example does not sit well with me. This would not be suprising to see in the Shem Tob because it was written by an anti-missionary. But, seeing it in the HRV does concern me as it seems to be taking away an important word in scripture that points to Yeshua as being Messiah in the beginning of the Gospel of Matt..

Well, it is only one instance. Apart from that, I couldn't tell you why James Trimm followed the DuTillet and Shem Tob and not the other manuscripts. You would have to ask him.


On to the next passage:

Mattiyahu 1:18
And the birth of Yeshua the Messiah was this way: after his mother Miriam was betrothed to Yosef, before he came unto her, the Ruach HaKodesh found her pregnant.

Interesting how the translation reads Yeshua the Messiah, but the information about the pregnancy could be interpreted in such a way as though it were almost by accident.

[R' Y'hoshua Moshe]

Actually, the Shem Tob leaves out Messiah....

Matthew 1:18
“The birth of Jesus was in this way, It came to pass when his mother was betrothed to Joseph, before he knew her, she was found pregnant by the Holy Spirit”
- Shem Tob (Hebrew version of Matt.)

But, all other know versions inlcude Messiah as we see in the following version....

"Now the birth of Yeshua the Messiah was like this; for after his mother, Miriam, was engaged to Yosef, before they came together, she was found pregnant by the Holy Spirit."

Shalom achi,

Reuel

[Chizuk Emunah]

Actually, the Shem Tob leaves out Messiah....

Right. I was actually referring to the HRV though.

[R' Y'hoshua Moshe]

Right. I was actually referring to the HRV though.

Sorry about that, I misunderstood what you were saying.

Shalom achi,

Reuel

[Eli Yeshua]

Can you guys keep this going? I don't have the HRV and am interested in seeing how beneficial it is and whether or not I should invest in a copy. This is terribly interesting.

Eli Yeshua

[Chizuk Emunah]

Okay, let me start putting things together. I've doubled up on my Yeshiva classes, so I've been really busy lately.

[Eli Yeshua]

Great! I'm looking forward to seeing what you have to share, and thanks, by the way, for responding to my post.

Eli Yeshua

[Chizuk Emunah]

Continuing on...

Mattiyahu 1:21

And behold, she will bear a son, and you will call his name Yeshua; for he will save his people from all their sins.

Couple of footnotes here:
'Shem Tob has "my people"; Aramaic OS (Crawford's) has "the world", which is likely due to a similiarity in Aramaic between l'olam and and l'ami, the latter of which appears in the Pesh'tta.