Changes

'''I am a popularizer. God made me that way. Man would have thought otherwise. I was told to take Spanish in high school, rather than French or German. I would have use of Spanish as I would never go to college and there were many Puerto Ricans in Brooklyn - so said my high school counsellor. So, I see that my knowing a couple of dialects of Ancient Aramaic and Syriac, along with Hebrew, the language of Judaism and Jesus, as being quite a miracle of God. Now, I have a choice. I can remain in the bathroom mumbling to the man I see in the mirror, or I can go out and begin to "popularize" for others.'''  

'''I am a popularizer. God made me that way. Man would have thought otherwise. I was told to take Spanish in high school, rather than French or German. I would have use of Spanish as I would never go to college and there were many Puerto Ricans in Brooklyn - so said my high school counsellor. So, I see that my knowing a couple of dialects of Ancient Aramaic and Syriac, along with Hebrew, the language of Judaism and Jesus, as being quite a miracle of God. Now, I have a choice. I can remain in the bathroom mumbling to the man I see in the mirror, or I can go out and begin to "popularize" for others.'''  

I see the New Testament as intensly Jewish. But outside of the New Testament, is there anything else that is intensely Jewish that speaks of Jesus? Yes there is, and I will tell you of it. Let's take for instance the Cross. Readers of the New Testament will remember that Paul, who called himself, and rightly, an Israelite, from the tribe of Benjamin, a Pharasee, said of the cross, " I am crucified with Christ, nevertheless, I live", and, "God forbid that I should boast except in the cross of our Lord Jesus Christ."  And Jesus Himself said, refering to the cross,,"If I am lifted up, I will draw all men to Me." Well, this is in the New Testament. Where is the community of Jews outside of the New Testament, yet in the New Testament days, who speak of Jesus, who speak of the cross?

I see the New Testament as intensly Jewish. But outside of the New Testament, is there anything else that is intensely Jewish that speaks of Jesus? Yes there is, and I will tell you of it. Let's take for instance the Cross. Readers of the New Testament will remember that Paul, who called himself, and rightly, an Israelite, from the tribe of Benjamin, a Pharasee, said of the cross, " I am crucified with Christ, nevertheless, I live", and, "God forbid that I should boast except in the cross of our Lord Jesus Christ."  And Jesus Himself said, referring to the cross, "If I am lifted up, I will draw all men to Me." Well, this is in the New Testament. Where is the community of Jews outside of the New Testament, yet in the New Testament days, who speak of Jesus, who speak of the cross?

'''The answer is found in the Odes of Solomon'''

'''The answer is found in the Odes of Solomon'''

   

   

'''Well, before there were the Dead Sea Scrolls to tell us what 1st century thought could be like, what first century Aramaic could be like, scholars, ever since the discovery in 1909 of this "Jewish" literature in Aramaic (Syriac), said something like, Yes, this is Jewish, but it's from the 2nd or 3rd century AD, written by Christians who were "Judaizing", that is, making it as if they, too, were "original" Jews or trying to bring back Judaism into the Church.  But then, as years went on, other scholars, who could read the orginal and compare with the new discoveries, said, "No. this is no later than the first century - and is even earlier than some parts of the New Testament, and was written by Jews who believed in Jesus, who lived in a heavily Jewish area, just outside Palestine (Israel). Among these scholars are two important ones, J.H. Charlesworth, and Samuel Hugh Moffett of Princeton Seminary.'''  

'''Well, before there were the Dead Sea Scrolls to tell us what 1st century thought could be like, what first century Aramaic could be like, scholars, ever since the discovery in 1909 of this "Jewish" literature in Aramaic (Syriac), said something like, Yes, this is Jewish, but it's from the 2nd or 3rd century AD, written by Christians who were "Judaizing", that is, making it as if they, too, were "original" Jews or trying to bring back Judaism into the Church.  But then, as years went on, other scholars, who could read the original and compare with the new discoveries, said, "No. this is no later than the first century - and is even earlier than some parts of the New Testament, and was written by Jews who believed in Jesus, who lived in a heavily Jewish area, just outside Palestine (Israel). Among these scholars are two important ones, J.H. Charlesworth, and Samuel Hugh Moffett of Princeton Seminary.'''  

   

   

Firstly, this community of Jewish believers was so early that writings show an even earlier stage than some of the New Testament writings. In the latter writings, yes, there were still a lot of Jews in the "church" but most members were gentiles, who, suprisingly, believers in Jesus the Jewish Messiah. The New Testament tells these gentile believers, please, respect your Jewish brothers and sisters in your midst. They were there before you in the faith of the Lord. You gentiles are only recent "grafts" into the seed of Abraham. But these Odes are so early that the opposite situation was existing. The community of Jesus was almost totally Jewish and gentiles were starting to come in as believers, and so the Jewish believers had to be told, please, do not dishonor these gentiles who are now coming into your midst. do not despise them. Who told them that? Well it was Jesus Himself. That is right in the middle of Ode 10, which lthe community chanted together, Jesus speaks to them, sort of like the Prophets of old, when the Lord suddenly speaks through the words of the prophet, and Jesus says:  

Firstly, this community of Jewish believers was so early that writings show an even earlier stage than some of the New Testament writings. In the latter writings, yes, there were still a lot of Jews in the "church" but most members were gentiles, who, surprisingly, believers in Jesus the Jewish Messiah. The New Testament tells these gentile believers, please, respect your Jewish brothers and sisters in your midst. They were there before you in the faith of the Lord. You gentiles are only recent "grafts" into the seed of Abraham. But these Odes are so early that the opposite situation was existing. The community of Jesus was almost totally Jewish and gentiles were starting to come in as believers, and so the Jewish believers had to be told, please, do not dishonor these gentiles who are now coming into your midst. do not despise them. Who told them that? Well it was Jesus Himself. That is right in the middle of Ode 10, which lthe community chanted together, Jesus speaks to them, sort of like the Prophets of old, when the Lord suddenly speaks through the words of the prophet, and Jesus says:  

"'''The Gentiles who were dispersed are now gathered together.'''  

"'''The Gentiles who were dispersed are now gathered together.'''  

Hebrew:  "'''k'''o'''s''' shel '''H'''a'''l'''a'''v''' ni'''q''''''r'''e'''v'''ah ei'''l'''ay '''w'''e'''sh'''a'''t'''i'''t'''i, be hasday ha Adon. Ha'''B'''e'''n''' hu ha'''K'''o'''s'''" (Hebrew speakers would know that the Aramaic '''BR''' is the Hebrew '''BN''' from "Bar Mitzvah" - "Son of the Commandment)"

Hebrew:  "'''k'''o'''s''' shel '''H'''a'''l'''a'''v''' ni'''q''''''r'''e'''v'''ah ei'''l'''ay '''w'''e'''sh'''a'''t'''i'''t'''i, be hasday ha Adon. Ha'''B'''e'''n''' hu ha'''K'''o'''s'''" (Hebrew speakers would know that the Aramaic '''BR''' is the Hebrew '''BN''' from "Bar Mitzvah" - "Son of the Commandment)"

**Note: Where this Jewish Christian community of Jews lived was either Edessa (not Odessa), the capital of the ancient kingdom of Osrhoene, or nearby Arbela (modern day Irbil in Iraq), the capital of Adiabene. Adiabene was the very last province of the ancient and much feared Assyrian Empire (Jonah was sent by God to Assyrian capital of Nineveh) . In the first century, the queen of Adiabene became Jewish with many of her nobles. Adiabene was the only country to send in fighters to fight alongs the Jews (Judeans) in their revolt against the Romans in the first century. This queen of Adiabene was much honored by the Jews because of this and her charitable works during the same famine that Paul writes about in the New Testament, and she is called in Hebrew , Queen Peace of Zion - Shlomzion Ha Malka. Israeli archaeologist, Michael Avi Yonah, believed (and constructed in his model of the 1st century City of David now in Jerusalem's Hebrew Museum) a full one half of the first century City of David to be Queen Shlomzion's palace. When she died, she was buried in a grand tomb in Jerusalem of her day, now located on Salah id-Din street in East Jerusalem. This tomb was so grand that it was thought by 19th and 20th century archaeologists to be the tombs of the Kings of Israel. My bank in West Jerusalem was situated on Shlomzion Ha Malka street.

**Note: Where this Jewish Christian community of Jews lived was either Edessa (not Odessa), the capital of the ancient kingdom of Osrhoene, or nearby Arbela (modern day Irbil in Iraq), the capital of Adiabene. Adiabene was the very last province of the ancient and much feared Assyrian Empire (Jonah was sent by God to Assyrian capital of Nineveh) . In the first century, the queen of Adiabene became Jewish with many of her nobles. Adiabene was the only country to send in fighters to fight alongs the Jews (Judeans) in their revolt against the Romans in the first century. This queen of Adiabene was much honored by the Jews because of this and her charitable works during the same famine that Paul writes about in the New Testament, and she is called in Hebrew, Queen Peace of Zion - Shlomzion Ha Malka. Israeli archaeologist, Michael Avi Yonah, believed (and constructed in his model of the 1st century City of David now in Jerusalem's Hebrew Museum) a full one half of the first century City of David to be Queen Shlomzion's palace. When she died, she was buried in a grand tomb in Jerusalem of her day, now located on Salah id-Din street in East Jerusalem. This tomb was so grand that it was thought by 19th and 20th century archaeologists to be the tombs of the Kings of Israel. My bank in West Jerusalem was situated on Shlomzion Ha Malka street.

==See Also==

==See also==

*[[Early Aramaic Jewish Christian prophesying]]

*[[Early Aramaic Jewish Christian prophesying]]

*[[First Century Aramaic Jewish Christian Gospel and poetry]]

*[[First Century Aramaic Jewish Christian Gospel and poetry]]