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Showing posts from January, 2015

Yeshua, Jacob and Simeon

Eusebius (b. 265 – d. 339/340 CE; aka Eusebius of Caesarea and Eusebius Pamphili) was Bishop of Caesarea and the personal historian of Roman Emperor Constantine the Great. In his Church History, Eusebius wrote the first surviving history of the Christian Church as a chronologically-ordered account, based on earlier sources, complete from the period of the Apostles to his own time.1 Many questions have been raised about his agenda, since he was the emperor’s personal historian and a bishop, and the accuracy of the information. But, the sources he used often provided information that should not be ignored. Read complete blog at --

Early Christianity and Early Rabbinic Judaism

(The format of this study is to present the material through the mouths of guides, instead of an article format.)
Guide #1:        An important critical juncture in history took place when the Romans crucified Yeshua (Jesus). Suddenly his movement found itself without a leader and knew there were limits to Rome’s tolerance.
Guide #2:        Yeshua’s brother Jacob became the new leader.  For some reason, many translators of English New Testaments chose to call him “James,” even though they translate the same Greek word “Jacob” when it refers to others. Jacob, along with Peter and John, became the senior leaders of the group.
Guide #1:        The center of the Yeshua Movement was Jerusalem, specifically the Temple. The fact that its leaders, specifically Peter and John, continued to be actively involved in daily Temple rituals reveals that it was clearly a Jewish sect.

Read the complete blog at --

Yeshua Another Christ

(The following is from our upcoming book.)
Guide #1:        Two terms used to describe Yeshua have been completely misunderstood by Gentiles from the beginning of Christianity – Christ and Son of God. In Gentile minds, these terms are exclusive titles that apply to no other person than Yeshua (Jesus). He, they believed and taught, was the only “Christ” and “Son of God.” As time passed, the titles also became linked to deity – Christ and Son of God were titles of God.
Dr. Tennison: A common assumption among people is that “Christ” was the last name of Jesus.  There is good reason for this assumption, since he was called “Jesus Christ” in the New Testament itself.  The more accurate phrase, however, is “Yeshua the Christ”, because “Christ” is a title and not a name. Christ is the English transliteration of the Greek word christos, a form of the Greek verb chrio that means "to pour." In Yeshua’s world he would have been called the mashiach, a Hebrew word instead of the Greek word…

An Unnamed Rich Man and a Poor Man Named Lazarus

The story of the “Rich Man and Lazarus” is a well-known parable of Yeshua (Jesus). The MASHAL (parable) was a distinctively Jewish method of teaching. Parables were used to make important points and force hearer to make decisions. This parable reveals the cornerstone principle of Yeshua’s teachings and movement.
And a certain man was rich, and he was dressed in purple and fine linen, feasting every day, splendidly. And a certain poor man, named Lazarus, was lying by his gate, being covered with sores. And he desired to be satisfied from the things fallingfrom the rich man’s table. But, the dogs came and licked his sores.
Rich men spend lots of money on things like monuments to make sure their names will be remembered. The only thing remembered about this man is that he was “a certain unnamed rich guy.” The name of a poor man lying by his gate, however, has not been forgotten. Read the complete article at --

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Eight Great Tips for Studying the Parables of Yeshua

I was reading Short Stories By Jesus: The Enigmatic Parables of a Controversial Rabbi by Amy-Jill Levine and found eight great tips for studying the parables of Yeshua – and for Bible study in general.
(1) There’s an old saying in biblical studies (I first heard it from Ben Witherington III) -- a text without a context is just a pretext for making it say anything one wants. The more we know about the original contexts, the richer our understanding becomes, and the greater our appreciation for the artists and composers who created the works initially.
(2) In order better to hear the parables in their original contexts and so to determine what is normal and what is absurd, what is conventional and what is unexpected, we need to do the history.
(3) The parables are open-ended in that interpretation will take place in every act of reading, but they are also historically specific. When the historical context goes missing or we get it wrong, the parables become open to problematic and sometim…