Aramaic Village
This is a photograph of me in Maloula, Syria. This is an Aramaic-speaking village outside of Damascus.
posted by Andrew Missick at 3:46 PM
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Saturday, October 29, 2005
This is a photograph of me in Maloula, Syria. This is an Aramaic-speaking village outside of Damascus.
Mark Chapter Two
And Yeshu entered again into Capernaum for some days. And when they had heard that he was in the house, many were gathered together, so that it could not contain them, nor yet the space before the gate[1]. And he spoke with them the Word[2]. And they came to him and brought him a paralytic carried between four. And when they could not approach him for the crowd, they ascended to the roof and took the covering from the place were Yeshu was and let down the stretcher on which the paralytic lay. When Yeshu saw their faith, he said to the paralytic himself; “My son, Forgiven to you are your sins.”[3] But some of the Sadducees and the Pharisees were there, who sat and reasoned in their hearts, “Who is this uttering blasphemy? Who can forgive sins but One, God?”[4] But Yeshu knowing in his spirit that they reasoned so within themselves. And he said to them, “Why reason these things in your heart? Which is easier, to say to the paralytic, “Forgiven are your sins” or to say, “Arise, lift up your stretcher and walk”? But that you may know that the Son of Man has power on earth to forgive sins”, he said to the paralytic, “To you I say, Arise, take up your stretcher and walk and go to your home.”[5] And he arose at once, and took up his stretcher and went forth before them all so that all wondered and glorified God and said, “Never have we seen such a thing.”
And he went forth again to the sea and the whole multitude came to him and he taught them. And when he had passed, he saw Levi Bar Chalphai sitting at the custom house and said to him, “Come, follow me!” and he arose and went and followed him. And it so happened that when he was seated at his house that many publicans and sinner were seated with Yeshu and with his disciples for there were many who followed him. And the scribes and Pharisees saw that he ate with tax collectors and with sinners said to his disciples, “Why does he eat and drink with publicans and sinners?” But when Jesus heard he said to the, “The healthy have no need of a physician, but they who are very ill. I have not come to call the righteous but the sinners.”[6]
Now the students of Johannan and of the Pharisees fasted. And they came and said to him. “The disciples of Johannan and of the Pharisees fast. Why don’t your disciples fast?” Yeshu said to them, “Can the Sons of the Marriage Chamber fast while the bridegroom is with them? No, but the days shall come when the bridegroom will be taken up from them and then they shall fast in those days. No man inserts a new piece and sews it on an old garment lest it should take away its fullness from the old and make the rent greater. And no man puts new wine in old wine skins, lest the wine rend the wineskins and the wineskins are ruined and the wine spilled; no rather they put new wine into new wineskins.
And so it was [7], that as Jesus on a Sabbath walked in the fields, his disciples walked and pulled off heads of grain.[8]And the Pharisees said to him, “Look, how on the Sabbath, they do that which is not permitted?” Jesus said to them, “Have you not read what David did when he was in need and hungered, he and the men who were with him? How he entered the House of God while Abiathar[9] was the high priest and he ate of the bread of the table of the Lord which is not lawful to be eaten except by the priests. He also gave to eat to those who were with him.” And he said unto them, “The Sabbath was created for man and man was not created for the Sabbath.[10] Thus the Son of Man is Lord of the Sabbath.”
[1] Thara in Aramaic, literally ‘door’.
[2] Miltha-the Word. Another Aramaic word used in such a manner is Memra. Miltha in the Gospel of John is used to refer to Christ as the Word of God.
[3] It is interesting that Jesus heals because of the faith of the paralyzed man’s friends.
[4] These are two of the major sects of first century Israel. Sadducees were loyal to the priestly caste and temple ritual. They were named after Zadoc, an important priest under King David and King Solomon. Pharisee is from the Aramaic word for ‘Separate’. They separated themselves from the masses to devote themselves to their understanding of the Mosaic Law.
[5] This is the first time in this Gospel that Jesus uses the important title Barnasha, which in Aramaic means the Son of Man. It can literally be translated as Man, Person or Human Being but also had Messianic connotations from the Aramaic section of the Book of Daniel.
[6] Joachim Jeremias noted that the call to repentance went out to every man and every woman in the preaching of John the Baptist and of Jesus. In the view of most Jews of the first century those who had committed sexual sins, or the sins of tax collectors, were beyond repentance.
[7] As hungry travelers they were permitted to take the wheat and eat it (Leviticus 19:9, 23:22, Deuteronomy 24:19, Ruth 2:2) but in legalistic Jewish interpretation their doing so on a Sabbath was harvesting and in rubbing the husks away in their hands they were considered by the legalists to be threshing. Interestingly Jesus here does not deny that their deeds violate d the Sabbath. He conceded that to his accusers. Jesus’ defense was that human needs are more important than proper Sabbath observance. Aramaic Barnasha, Son of Man, can mean ‘Man’ and so ‘Man is Lord of the Sabbath’ is a possible interpretation. Many Jews, such as the Maccabees came to a similar theory of Sabbath observance. During the Maccebean revolt some Jews chose to be massacred rather than do the work of warfare on the Sabbath. The Rabbis determined that matters of survival are more important than proper Sabbath observance therefore it was allowed to defend oneself on the Sabbath day (1 Maccabees 2: 32-41). Ending human suffering was more important than observing the Rabbis definition of proper Sabbath observance according to the teachings of Jesus. In the teaching of Christ ending human suffering takes precedence over the Sabbath.
[8] This section is reconstructed in Aramaic by use of the Dead Sea Scrolls by Maurice Casey in “Aramaic Sources of Mark’s Gospel”.
[9] At the time Abimelek was the High Priest. Abiathar was his son and began as high priest in exile when King Saul murdered Abimelek.
[10] In the Law of Moses, the Torah, the Sabbath was given as a joy and as a rest for Man from his labors. The Rabbis added so many rules to define proper Sabbath observance that it had become a terrible burden and something to be dreaded and not enjoyed. The Essenes forbade individuals even from relieving themselves on the Sabbath day. In Ethiopia the Falasha Jews, or Beta Israel, went so far to personify the Sabbath and worship her as a goddess. Jesus here points to the original intent of the Sabbath.
And he went forth again to the sea and the whole multitude came to him and he taught them. And when he had passed, he saw Levi Bar Chalphai sitting at the custom house and said to him, “Come, follow me!” and he arose and went and followed him. And it so happened that when he was seated at his house that many publicans and sinner were seated with Yeshu and with his disciples for there were many who followed him. And the scribes and Pharisees saw that he ate with tax collectors and with sinners said to his disciples, “Why does he eat and drink with publicans and sinners?” But when Jesus heard he said to the, “The healthy have no need of a physician, but they who are very ill. I have not come to call the righteous but the sinners.”[6]
Now the students of Johannan and of the Pharisees fasted. And they came and said to him. “The disciples of Johannan and of the Pharisees fast. Why don’t your disciples fast?” Yeshu said to them, “Can the Sons of the Marriage Chamber fast while the bridegroom is with them? No, but the days shall come when the bridegroom will be taken up from them and then they shall fast in those days. No man inserts a new piece and sews it on an old garment lest it should take away its fullness from the old and make the rent greater. And no man puts new wine in old wine skins, lest the wine rend the wineskins and the wineskins are ruined and the wine spilled; no rather they put new wine into new wineskins.
And so it was [7], that as Jesus on a Sabbath walked in the fields, his disciples walked and pulled off heads of grain.[8]And the Pharisees said to him, “Look, how on the Sabbath, they do that which is not permitted?” Jesus said to them, “Have you not read what David did when he was in need and hungered, he and the men who were with him? How he entered the House of God while Abiathar[9] was the high priest and he ate of the bread of the table of the Lord which is not lawful to be eaten except by the priests. He also gave to eat to those who were with him.” And he said unto them, “The Sabbath was created for man and man was not created for the Sabbath.[10] Thus the Son of Man is Lord of the Sabbath.”
[1] Thara in Aramaic, literally ‘door’.
[2] Miltha-the Word. Another Aramaic word used in such a manner is Memra. Miltha in the Gospel of John is used to refer to Christ as the Word of God.
[3] It is interesting that Jesus heals because of the faith of the paralyzed man’s friends.
[4] These are two of the major sects of first century Israel. Sadducees were loyal to the priestly caste and temple ritual. They were named after Zadoc, an important priest under King David and King Solomon. Pharisee is from the Aramaic word for ‘Separate’. They separated themselves from the masses to devote themselves to their understanding of the Mosaic Law.
[5] This is the first time in this Gospel that Jesus uses the important title Barnasha, which in Aramaic means the Son of Man. It can literally be translated as Man, Person or Human Being but also had Messianic connotations from the Aramaic section of the Book of Daniel.
[6] Joachim Jeremias noted that the call to repentance went out to every man and every woman in the preaching of John the Baptist and of Jesus. In the view of most Jews of the first century those who had committed sexual sins, or the sins of tax collectors, were beyond repentance.
[7] As hungry travelers they were permitted to take the wheat and eat it (Leviticus 19:9, 23:22, Deuteronomy 24:19, Ruth 2:2) but in legalistic Jewish interpretation their doing so on a Sabbath was harvesting and in rubbing the husks away in their hands they were considered by the legalists to be threshing. Interestingly Jesus here does not deny that their deeds violate d the Sabbath. He conceded that to his accusers. Jesus’ defense was that human needs are more important than proper Sabbath observance. Aramaic Barnasha, Son of Man, can mean ‘Man’ and so ‘Man is Lord of the Sabbath’ is a possible interpretation. Many Jews, such as the Maccabees came to a similar theory of Sabbath observance. During the Maccebean revolt some Jews chose to be massacred rather than do the work of warfare on the Sabbath. The Rabbis determined that matters of survival are more important than proper Sabbath observance therefore it was allowed to defend oneself on the Sabbath day (1 Maccabees 2: 32-41). Ending human suffering was more important than observing the Rabbis definition of proper Sabbath observance according to the teachings of Jesus. In the teaching of Christ ending human suffering takes precedence over the Sabbath.
[8] This section is reconstructed in Aramaic by use of the Dead Sea Scrolls by Maurice Casey in “Aramaic Sources of Mark’s Gospel”.
[9] At the time Abimelek was the High Priest. Abiathar was his son and began as high priest in exile when King Saul murdered Abimelek.
[10] In the Law of Moses, the Torah, the Sabbath was given as a joy and as a rest for Man from his labors. The Rabbis added so many rules to define proper Sabbath observance that it had become a terrible burden and something to be dreaded and not enjoyed. The Essenes forbade individuals even from relieving themselves on the Sabbath day. In Ethiopia the Falasha Jews, or Beta Israel, went so far to personify the Sabbath and worship her as a goddess. Jesus here points to the original intent of the Sabbath.
posted by Andrew Missick at 11:58 AM
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ARAMAIC RESOURCE GUIDE: ONE
The late George Lamsa claimed to be the first person to translate the Bible into Aramaic. He was not. Two important translations of the Aramaic New Testament were made almost one hundred years before Lamsa made his translation.
In the original introduction to the King James ‘Authorized’ Version of 1611 entitled “The Translators to the Reader”, the translators noted that they had indeed consulted the Syriac or Aramaic version of the New Testament, although they did not translate directly from it. Lamsa makes it seem that he and he alone has brought the Aramaic text of the New Testament to light.
English translation of the Aramaic New Testament are available through an organization called “Light of the Word Ministries”. They have a “Parallel Version of the Aramaic Peshitta” (see www.lightofword.com ). First is the Peshitta text in Aramaic script. It is followed by the Light of the Word translation by Janet M. Magiera. Secondly, they present the translation from the Old Syriac by Agnes Lewis Smith dated 1896. This is followed by the Lamsa translation that was originally published in 1933. The Lamsa version is an untrustworthy, unscholarly and undependable so called ‘translation’. The next two translations are the Murdock and Etheridge translations respectively.
James Murdock published his translation in 1851. He used Shakespearean English. It is a good translation and is available from Gorgios Press. In column notes he uses the Western Syriac font.
The best translation from the best text that is currently available is the John Wesley Etheridge Translation that was published in 1849. He used an Eastern Aramaic text. He transliterated as many Aramaic words as he could so for some this may make it difficult to read. This illustrates the need for a new translation. The John Wesley Etheridge translation is available at www.aramaicpeshitta.com. This is a website, however, that makes false claims about Aramaic and I cannot recommend it. I do recommend the Murdock and Etheridge translations.
There are two other new translations I am aware of. There is the “Holy Scriptures” by Paul Younan. His translation is available at www.peshitta.org. His is a interlinear Bible. This means it has the Aramaic text with the equivalent English word underneath the corresponding Aramaic. This is a useful tool.
A cult group called the Way International also has an interlinear Aramaic Bible with a Concordance with definitions of the words which are coded and numbered. It is also a very good edition but I feel uncomfortable using an edition put out by a cult group. They also produced their English translation of the Aramaic.
Joseph Pashka has also made an interlinear bible with a pronunciation key.
Victor Alexander has two translations of the Aramaic that he has made the first is entitled “The Disciple’s New Testament” the second is entitled “The Apostles New Covenant”. He belongs to the Lamsa school of thought (see www.v-a.com).
About the Aramaic Christian Heritage there are two useful sites. On is www.nestorian.org and the other is the official site of the Ancient and Apostolic Assyrian Church of the East and is www.cired.org. Beth Mardutho: The Syriac Institute also has a good introduction available at www.bethmardutho.org
In the original introduction to the King James ‘Authorized’ Version of 1611 entitled “The Translators to the Reader”, the translators noted that they had indeed consulted the Syriac or Aramaic version of the New Testament, although they did not translate directly from it. Lamsa makes it seem that he and he alone has brought the Aramaic text of the New Testament to light.
English translation of the Aramaic New Testament are available through an organization called “Light of the Word Ministries”. They have a “Parallel Version of the Aramaic Peshitta” (see www.lightofword.com ). First is the Peshitta text in Aramaic script. It is followed by the Light of the Word translation by Janet M. Magiera. Secondly, they present the translation from the Old Syriac by Agnes Lewis Smith dated 1896. This is followed by the Lamsa translation that was originally published in 1933. The Lamsa version is an untrustworthy, unscholarly and undependable so called ‘translation’. The next two translations are the Murdock and Etheridge translations respectively.
James Murdock published his translation in 1851. He used Shakespearean English. It is a good translation and is available from Gorgios Press. In column notes he uses the Western Syriac font.
The best translation from the best text that is currently available is the John Wesley Etheridge Translation that was published in 1849. He used an Eastern Aramaic text. He transliterated as many Aramaic words as he could so for some this may make it difficult to read. This illustrates the need for a new translation. The John Wesley Etheridge translation is available at www.aramaicpeshitta.com. This is a website, however, that makes false claims about Aramaic and I cannot recommend it. I do recommend the Murdock and Etheridge translations.
There are two other new translations I am aware of. There is the “Holy Scriptures” by Paul Younan. His translation is available at www.peshitta.org. His is a interlinear Bible. This means it has the Aramaic text with the equivalent English word underneath the corresponding Aramaic. This is a useful tool.
A cult group called the Way International also has an interlinear Aramaic Bible with a Concordance with definitions of the words which are coded and numbered. It is also a very good edition but I feel uncomfortable using an edition put out by a cult group. They also produced their English translation of the Aramaic.
Joseph Pashka has also made an interlinear bible with a pronunciation key.
Victor Alexander has two translations of the Aramaic that he has made the first is entitled “The Disciple’s New Testament” the second is entitled “The Apostles New Covenant”. He belongs to the Lamsa school of thought (see www.v-a.com).
About the Aramaic Christian Heritage there are two useful sites. On is www.nestorian.org and the other is the official site of the Ancient and Apostolic Assyrian Church of the East and is www.cired.org. Beth Mardutho: The Syriac Institute also has a good introduction available at www.bethmardutho.org
posted by Andrew Missick at 11:54 AM
1 comments
Saturday, October 22, 2005
Gospel of Mark Chapter One
THE GOOD NEWS OF YESHUA THE MESSIAH
ACCORDING TO
JOHANNAN MARCUS OF JERUSALEM
Chapter One
The Beginning of the Good News[1] of Yeshua Meshika[2], the Son of God[3]. As it is written in Isaiah the Prophet:
Behold, I send my messenger before your face, who shall make straight your way.[4]
The Voice which cries in the desert, Prepare the way of the Lord, make level his paths.[5]
Johannan was in the desert, immersing[6], and proclaiming an immersion of repentance for the forgiveness of sins.[7] All of the region of Judea and the sons of Jerusalem went out to him; and he immersed them in Jordan the river, after they had confessed their sins. But Johannan himself was dressed with a garment of the hair of camels, and girded with a belt of leather upon his waist and his food was locusts and honey from the wild.[8] And he proclaimed and said, “Behold, One comes after me, who is more powerful than I, he, the straps of whose sandals I am not worthy to bow myself down to unloose. I have immersed you with waters, but he shall immerse you with the Spirit of Holiness.”
And it was in those days that Yeshua came from Natsrath of Galilee and was immersed in the Jordan by Johannan. And as soon as he had risen from the waters he saw the heavens part asunder and the Spirit as a dove descend upon him. And the Voice was from the heavens, “You are the Son I love in you is my delight.” And immediately the Spirit led him forth into the desert. And he was there in the desert for forty days being tempted by Satan and he was with the wild beasts and the angels ministered to him.
But after Johannan was delivered up, Yeshua came to Galilee and proclaimed the Good News of the Kingdom of God. And he said, “The time is complete. The Kingdom of God has arrived. Repent and believe the Good News.”[9] And while he walked round about the Sea of Galilee he saw Simeon and Andreas his brother who were casting nets into the sea because they were fishermen. And Yeshua said to them, “ Follow me and I will make you fishers of the sons of men. And at once they left their nets and followed him. And he went a little further and he saw Jacob Bar Zabdai and Johannan his brother. They were in a boat preparing their nets. And he called them and they immediately left their father with the hired hands and went after him.
And when they were come to Capernaum[10], he immediately began to teach on the Sabbath in their assemblies. And they wondered at his teaching; for the taught them with authority and not as their scribes did.[11] And there was one in their assembly a man who had an unclean spirit[12] and he cried out and said, “What to us and to you, Yeshua the Nazarene: Have you come to destroy us? I know you for who you are, The Holy One of God.” And Jesus restrained him and said, “Close your mouth, and come from him.” And the impure spirit threw him down and cried with a loud voice and went out from him. And all wondered and questioned on another, “Who is this: and what is this new doctrine: Because with authority he commands the unclean spirits and they obey him.” And soon his fame went throughout all the region of Galilee.
And he left the assembly[13] and came unto the house of Simeon and Andreas with Jacob and Johannan. And the mother of Simeon was lying in a fever and they told him about her. And he approached, took her by the hand and she got up, and at once the fever left her and she began serving them. Then in the evening the whole city was assembled at the door; and he healed the multitudes that were grievously afflicted and demon possessed, and he cast out many devils and would not permit the devils to speak because they knew who he was. And in the morning he arose long before day, and went to a lonely place, and there prayed. And Simeon and those who were with him were looking for him. And when they found him they said to him, “Everyone is looking for you.” And he said to them, “Walk in to the villages and cities that are nearby for there also will I preach for I have come to do this.”
And he preached in all their congregations, in all Galilee, and cast out demons.
And a leper came to him, and fell at his feet, and begged him, and said to him; ”If you will it, you can make me clean.” And Yeshua had compassion on him, and stretched out his hand, and touched him, and said, “I do will it. You are clean.”[14] And in that moment, his leprosy left him and he became clean. And he warned him, and sent him away and he said to him. “Do not tell anybody; but go and show yourself to the priests and offer and offering on account of their purification, as Moses commanded, as a testimony unto them.” But as he went out, he began to proclaim about the matter publicly so that Jesus could no openly go into any town but stayed in the desert places and yet they came to him from everywhere.”
[1] In Aramaic Sabretha, meaning Good News and hope.
[2] Yeshua is the Aramaic form of the Hebrew name Yehoshua meaning Joshua. Joshua means “Yahweh’s salvation” or just “Salvation”. Meshikha is related to the Aramaic word for oil. It means anointed with oil. Instead of having coronations in ancient Israel the king’s rule was inaugurated through a ceremony in which the ruler was consecrated to office through having oil poured over his head. Kings and priests were both anointed. According to Joachim Jeremias the pronunciation of ‘Jesus’ in Galilee, his homeland, was Yeshu. In modern Aramaic it is pronounced Eshoo. In Jerusalem and Judea the pronunciation was Yeshua.
[3] ‘God’ in Aramaic is Alaha. This word is related to the Hebrew word Elohiem and the Arabic word Allah.
[4] This passage is in Malachi 3:1 and not Isaiah.
[5] Isaiah 40:3 The reason these two texts are put together may be that Mark is quoting from a lost Aramaic or Hebrew work called the Book of the Testimonies. This book was a collection of Old Testament prophecies that Jesus fulfilled. In the Book of Acts the preaching of the Apostles is that Jesus came and fulfilled the Old Testament prophecies of the coming of the Messiah.
[6] In Aramaic Mamuditha. This refers to the Jewish practice of the tevilah in a Mikveh, a total immersion in water for ritual purification. Baptism came from Jewish practices in which one cleans oneself in rituals of purification from ceremonial uncleanliness.
According to Flavius Josephus baptism was a sign symbolizing a previous inward spiritual transformation. Jews at that time and today required gentile converts to Judaism to undergo a baptism. John the Baptist requires everyone to repent, be converted and baptized as if they were gentiles. Ethnic origin, such as being born Jewish, does not grant Salvation in Johns teaching, only repentance and good deeds does.
[8] According to Jesus in a spiritual way John the Baptist was Elijah. Here John has not only the spirit of Elijah, or his anointing, but also resembles his physical appearance (2 Kings 1:8). After his death the followers of the Baptist suffered persecution. They fled to Iraq and now call themselves the Mandaeans or the Subba. They continue to worship in Aramaic and have maintained the baptismal rituals that they were taught by John the Baptist, their prophet.
[9] The central message of Jesus was that of the Kingdom of God which in Aramaic is Malkutha D’Alaha.
[10] In Aramaic Kaphar-nacham
[11] Rabbis passed on teachings on the authority of the tradition handed down to them. Jesus teaches with his own authority and King Messiah and Rabbi. In modern Aramaic ‘rabi’ means teacher or instructor like a schoolmaster.
[12] In the first century there was the belief in angels and demons. These were spiritual or invisible entities. The Bible teaches that there is a greater reality, a spiritual reality, that is beyond the realm of seeing, tasting and feeling. There are forces of good and evil that children of God must contend with. Jesus the Messiah was an exorcist among other things.
[13] Synagogue in Aramaic is Kenushta a place where people congregate. The idea of the church and that of the synagogue are closely related.
[14] Jesus is a faith-healer. He is compassionate. Due to the Mosaic law individuals who had skin diseases were shunned from the community and were outcasts. This was due to health concerns and hygiene but Jesus has compassion of social rejects and brings restoration unto them.
ACCORDING TO
JOHANNAN MARCUS OF JERUSALEM
Chapter One
The Beginning of the Good News[1] of Yeshua Meshika[2], the Son of God[3]. As it is written in Isaiah the Prophet:
Behold, I send my messenger before your face, who shall make straight your way.[4]
The Voice which cries in the desert, Prepare the way of the Lord, make level his paths.[5]
Johannan was in the desert, immersing[6], and proclaiming an immersion of repentance for the forgiveness of sins.[7] All of the region of Judea and the sons of Jerusalem went out to him; and he immersed them in Jordan the river, after they had confessed their sins. But Johannan himself was dressed with a garment of the hair of camels, and girded with a belt of leather upon his waist and his food was locusts and honey from the wild.[8] And he proclaimed and said, “Behold, One comes after me, who is more powerful than I, he, the straps of whose sandals I am not worthy to bow myself down to unloose. I have immersed you with waters, but he shall immerse you with the Spirit of Holiness.”
And it was in those days that Yeshua came from Natsrath of Galilee and was immersed in the Jordan by Johannan. And as soon as he had risen from the waters he saw the heavens part asunder and the Spirit as a dove descend upon him. And the Voice was from the heavens, “You are the Son I love in you is my delight.” And immediately the Spirit led him forth into the desert. And he was there in the desert for forty days being tempted by Satan and he was with the wild beasts and the angels ministered to him.
But after Johannan was delivered up, Yeshua came to Galilee and proclaimed the Good News of the Kingdom of God. And he said, “The time is complete. The Kingdom of God has arrived. Repent and believe the Good News.”[9] And while he walked round about the Sea of Galilee he saw Simeon and Andreas his brother who were casting nets into the sea because they were fishermen. And Yeshua said to them, “ Follow me and I will make you fishers of the sons of men. And at once they left their nets and followed him. And he went a little further and he saw Jacob Bar Zabdai and Johannan his brother. They were in a boat preparing their nets. And he called them and they immediately left their father with the hired hands and went after him.
And when they were come to Capernaum[10], he immediately began to teach on the Sabbath in their assemblies. And they wondered at his teaching; for the taught them with authority and not as their scribes did.[11] And there was one in their assembly a man who had an unclean spirit[12] and he cried out and said, “What to us and to you, Yeshua the Nazarene: Have you come to destroy us? I know you for who you are, The Holy One of God.” And Jesus restrained him and said, “Close your mouth, and come from him.” And the impure spirit threw him down and cried with a loud voice and went out from him. And all wondered and questioned on another, “Who is this: and what is this new doctrine: Because with authority he commands the unclean spirits and they obey him.” And soon his fame went throughout all the region of Galilee.
And he left the assembly[13] and came unto the house of Simeon and Andreas with Jacob and Johannan. And the mother of Simeon was lying in a fever and they told him about her. And he approached, took her by the hand and she got up, and at once the fever left her and she began serving them. Then in the evening the whole city was assembled at the door; and he healed the multitudes that were grievously afflicted and demon possessed, and he cast out many devils and would not permit the devils to speak because they knew who he was. And in the morning he arose long before day, and went to a lonely place, and there prayed. And Simeon and those who were with him were looking for him. And when they found him they said to him, “Everyone is looking for you.” And he said to them, “Walk in to the villages and cities that are nearby for there also will I preach for I have come to do this.”
And he preached in all their congregations, in all Galilee, and cast out demons.
And a leper came to him, and fell at his feet, and begged him, and said to him; ”If you will it, you can make me clean.” And Yeshua had compassion on him, and stretched out his hand, and touched him, and said, “I do will it. You are clean.”[14] And in that moment, his leprosy left him and he became clean. And he warned him, and sent him away and he said to him. “Do not tell anybody; but go and show yourself to the priests and offer and offering on account of their purification, as Moses commanded, as a testimony unto them.” But as he went out, he began to proclaim about the matter publicly so that Jesus could no openly go into any town but stayed in the desert places and yet they came to him from everywhere.”
[1] In Aramaic Sabretha, meaning Good News and hope.
[2] Yeshua is the Aramaic form of the Hebrew name Yehoshua meaning Joshua. Joshua means “Yahweh’s salvation” or just “Salvation”. Meshikha is related to the Aramaic word for oil. It means anointed with oil. Instead of having coronations in ancient Israel the king’s rule was inaugurated through a ceremony in which the ruler was consecrated to office through having oil poured over his head. Kings and priests were both anointed. According to Joachim Jeremias the pronunciation of ‘Jesus’ in Galilee, his homeland, was Yeshu. In modern Aramaic it is pronounced Eshoo. In Jerusalem and Judea the pronunciation was Yeshua.
[3] ‘God’ in Aramaic is Alaha. This word is related to the Hebrew word Elohiem and the Arabic word Allah.
[4] This passage is in Malachi 3:1 and not Isaiah.
[5] Isaiah 40:3 The reason these two texts are put together may be that Mark is quoting from a lost Aramaic or Hebrew work called the Book of the Testimonies. This book was a collection of Old Testament prophecies that Jesus fulfilled. In the Book of Acts the preaching of the Apostles is that Jesus came and fulfilled the Old Testament prophecies of the coming of the Messiah.
[6] In Aramaic Mamuditha. This refers to the Jewish practice of the tevilah in a Mikveh, a total immersion in water for ritual purification. Baptism came from Jewish practices in which one cleans oneself in rituals of purification from ceremonial uncleanliness.
According to Flavius Josephus baptism was a sign symbolizing a previous inward spiritual transformation. Jews at that time and today required gentile converts to Judaism to undergo a baptism. John the Baptist requires everyone to repent, be converted and baptized as if they were gentiles. Ethnic origin, such as being born Jewish, does not grant Salvation in Johns teaching, only repentance and good deeds does.
[8] According to Jesus in a spiritual way John the Baptist was Elijah. Here John has not only the spirit of Elijah, or his anointing, but also resembles his physical appearance (2 Kings 1:8). After his death the followers of the Baptist suffered persecution. They fled to Iraq and now call themselves the Mandaeans or the Subba. They continue to worship in Aramaic and have maintained the baptismal rituals that they were taught by John the Baptist, their prophet.
[9] The central message of Jesus was that of the Kingdom of God which in Aramaic is Malkutha D’Alaha.
[10] In Aramaic Kaphar-nacham
[11] Rabbis passed on teachings on the authority of the tradition handed down to them. Jesus teaches with his own authority and King Messiah and Rabbi. In modern Aramaic ‘rabi’ means teacher or instructor like a schoolmaster.
[12] In the first century there was the belief in angels and demons. These were spiritual or invisible entities. The Bible teaches that there is a greater reality, a spiritual reality, that is beyond the realm of seeing, tasting and feeling. There are forces of good and evil that children of God must contend with. Jesus the Messiah was an exorcist among other things.
[13] Synagogue in Aramaic is Kenushta a place where people congregate. The idea of the church and that of the synagogue are closely related.
[14] Jesus is a faith-healer. He is compassionate. Due to the Mosaic law individuals who had skin diseases were shunned from the community and were outcasts. This was due to health concerns and hygiene but Jesus has compassion of social rejects and brings restoration unto them.
posted by Andrew Missick at 4:48 PM
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