Hebraisms In The Original Renewed Covenant

Was the Renewed Covenant was originally written in Aramaic, Greek, or Hebrew? First of all, let us say that the issue of the Renewed Covenant (New Testament) being written in Greek or Aramaic was non-existent prior to the Fourth or Fifth Century A.D. It has been a rather modern theory. Why is it important to ascertain in which language the Renewed Covenant (New Testament) was written? Because every language possesses an inner structure, a specific flavor, and idioms of its own, and brings with it a cultural background. All of these elements shape the way of thinking of its native speakers. In addition, a language's idioms are only fully comprehended in that language and in no other. To translate a language's idioms directly into another language only makes it absurd and reveals the foreign origin of it For instance. What does "taking my hair" mean in English? Nothing at all, since it is from an idiom in Spanish: "tomar el pelo." It is similar in meaning to the English idiom: "to pull one's leg." In order to translate it dynamically, one must first know that its origin is Spanish and to learn its meaning. Only then may one try to find an equivalent idiom in English, as we just did. On the other hand, what would happen if we assumed "taking my hair" was taken from French? We would be at a loss to find in French anything such as "prenez les cheveaux." We would conclude, erroneously, that the original came from a poor French translation, or some other mistaken assumption. This is exactly what happened with the Renewed Covenant language, as we shall try to prove. Our premise is that the Renewed Covenant's original language was neither Greek nor Aramaic, as popular wisdom goes, but Hebrew, the same Hebrew in which the Tanakh (Old/First Testament/Covenant) was written. It is only natural that it should be Hebrew, since we are dealing with the same country, only in a latter period of its history. Furthermore, Yeshua was living in Judea, surrounded by Jewish disciples, who had as their sacred text, a Tanakh written almost entirely in Hebrew. (Six chapters in Daniel are in Aramaic.) Is there any proof that the original language was Hebrew, and not Greek or Aramaic? Yes, there most definitely is. There are two kinds of proofs: internal and external. There are four kinds of internal proofs and five types of external proofs.. The question is: What external and internal proofs does the "Aramaic theory" have? The answer, quite un-believably is: Very few! There are a few, isolated, loaned words in Aramaic present in the Renewed Covenant, which are far outweighed by its Hebrew words. It is the same as if I would go about claiming that in Paraguay, the country in South America in which I live, English is the main language because we say "weekend," "sandwich," and "O.K."! "Aramaisms" were exaggerated and still are, as the noted Jewish lexicographer Moses Segal states, "Aramaic influence on the Mishnaic Hebrew vocabulary has been exaggerated. ... It has been the fashion among writers on the subject to brand as an Aramaism any infrequent Hebrew word. ... Most of the 'Aramaisms' are as native in Hebrew as they are in Aramaic" (Moses Segal, A Grammar of Mishnaic Hebrew, page 8). If one wishes to understand more precisely, and with any real depth, the language of Yeshua and His disciples, one should read His words either in the original language, or try to reconstruct it from the language one has at hand.

During the reign of Cyrus the Great, founder of the Achaemenid Empire, the Jews returned to Jerusalem to rebuild the temple. This Second Temple period is characterised by a changing mode of thinking. This volume traces the development of the concept of the covenant during this important era, by discussing relevant texts among the Apocrypha, such as Wisdom of Solomon; the Pseudepigrapha, especially the Dead Sea Scrolls and Jubilees; and the New Testament, such as the Pauline Letters. The authors deal with interesting concepts related to the idea of the covenant, such as law, wisdom, election, grace, the kingdom of God and even the role of food. This is an important piece of work for understanding the notion of the covenant in Judaism and Christianity, useful for theologians and historians, as well as students of the respective disciplines.

YARAMA'YAHU 31:31 31"Behold the days are coming, says YHWH, when I will make a NEW COVENANT with the house of Israel & the house of Judah. We don't believe like the Christians or Messianic Hebrews do, that the New Covenant is the New Testament because the NT promotes a New Covenant with Christians, AND THAT IS NOT WHAT THE WORD SAYS! For Yahuah NEVER CHANGES, that is his own word spoken to his people of Yashar'Ahl. Malakhy 3:8 For I am YAHUAH, I change not; therefore you sons of Ya'aqab are not consumed. HE IS COMING BACK FOR 'THE APPLE OF HIS EYE" YASHAR'AHL and the stranger joined to Yashar'Ahl, not CHRISTIANS! Therefore, no need for a New Testament, when the renewed Covenant will be when YAHUAH returns for his people.

Covenant Renewal at Gilgal handles one of the points at which the integrity of the Old Testament has been most sharply attacked. Dr. Vannoy has examined all the widely scattered discussion bearing on the Bible verses with which he deals, and has carefully and fairly examined all the arguments presented by German, Dutch, French, and English scholars. --Allan A. MacRae, President and Professor of Old Testament Biblical School of Theology "In Covenant Renewal at Gilgal Dr. Vannoy has subjected a controversial section of narrative to close exegetical and form-critical analysis to bring into helpful new light the establishment of the monarchy in Israel. by illuminating the special function of the Gilgal assembly as a covenant renewal ceremony called by Samuel to insure covenant continuity at a time of transition in leadership and in theocratic administration, and after Israel's rebellious abrogation of the covenant in asking for a king, this study brings important new light to covenant history. In doing so, it contributes significantly to our knowledge of the history of redemption, and should lay to rest a number of negative critical judgments that have been around for a long while. --John H. Stek, Associate Professor of Old Testament Calvin Theological Seminary In Covenant Renewal at Gilgal Dr. Vannoy provides a very solid and valuable treatment of the key historical-literary problem of the origin and significance of the monarchy as an institution within the Old Testament theocratic kingdom, developing a sound solution through a valid application of the insights arising from the illumination of the divine covenants of the Bible by ancient treaty statecraft. --Meredith G. Kline, Professory of Old Testament Gordon-Conwell Theological Seminary

Reprint of the original, first published in 1859. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.

God's grace demonstrated in the biblical narrative through the lens of covenant. This study analyses the different divine covenants of the Old Testament and argues that they are closely related. The successive covenants, from Noah to David, are seen to express the divine purpose for humanity from the creation onwards. William Dumbrell interacts extensively with attempts to explain the significance of concepts such as the gift of the land, victory, rest and the divine presence. This extraordinary book also throws light upon the Christian use of the Old Testament categories. This second, revised edition brings the subject right up to date.