A book review of The Hebrew Yeshua Vs. The Greek Jesus: New Light on the Seat of Moses from Shem-Tov’s Hebrew Matthew, by Nehemiah Gordon.

I found this book to be fascinating and challenging. Some may find it disturbing. Nehemiah Gordon is a former Orthodox Jew, who is now a Karaite. As such he rejects the man-made laws of the rabbi’s, believing only in the TaNaCh (Hebrew Scriptures). Another word for Karaite is a Scripturalist. Karaitism can be contrasted to Phariseeism, modern-day Orthodoxy.

This review will focus on only two or three of Gordon’s topics. He utilizes his background in history, archeology, Bible linguistics and the Dead Sea Scrolls to convey his findings to Believers. One chapter is devoted to an explanation of the five doctrines (he calls them “iniquities”) of Phariseeism, which are fully in effect today. These iniquities may offend some readers and possibly shock even more.

After laying this foundation, Gordon shows the reader how he came to the realization that parts of the Messianic scriptures were originally written in Hebrew, and that some partially-tainted versions of Matthew in Hebrew exist today. He was led to this discovery after he noticed that Jesus’ words in some Greek verses appeared to contradict Torah and conflict with what He said elsewhere. These apparent conflicts will be dealt with later. The solution to this dilemma was found as he studied Matthew in the Hebrew tongue, in a version preserved by Shem-Tov ibn Shaprut, a 14th century Spanish rabbi, responsible for conveying to us what is now called Shem-Tov’s Hebrew Matthew.

The differences that Gordon found between Greek and Hebrew versions of the Gospel of Matthew were slight, but some of these had profound ramifications.

Shem-Tov’s Hebrew Matthew

BackSome background information is necessary here. In Shem-Tov ibn Shaprut’s day, The Inquisition was vigorously persecuting the Jews. Out of zeal, or demonic amusement, Inquisition officials would often kidnap a local rabbi, take him to a public arena and force him to defend his faith, in what were called “disputations.” If the rabbi was unsuccessful, he and his family could be forcibly converted to Catholicism – or face death. If he successfully defended his faith or refuted Catholicism, he and his family would have to flee for their lives for insulting the Catholic Church.

To help his brother rabbi’s debate the Inquisitors, Shem-Tov compiled a reference work, listing the many ways that Catholic doctrine departed from Scripture. Realizing that they needed to be conversant with the Gospels in order to defend themselves, he added a copy of Hebrew Matthew to his guide. Copies of this version were scattered throughout Europe. Greek scholars obtained some of them and tried to “correct” them so they would correspond to the Greek readings, hence the spotty corruption of the text. Gordon believes that uncontaminated Hebrew texts still exist, awaiting discovery.

How would scholars know that Matthew wrote the Gospel in Hebrew? Linguist-researcher George Howard of Mercer University determined that Hebrew Matthew is full of Hebraisms: idioms that make no sense in Aramaic, Greek or English, but make perfect sense in Hebrew. The Hebrew version is loaded with Hebrew word puns, plays on words, words with similar sounds or roots but with different meanings. You may be familiar with Jeremiah’s vision from the LORD of an almond branch (sha-ked) and the LORD saying that He was diligent (sho-ked) to do His word. These word puns are characteristic of Hebrew story-telling, contributing a richness to parables and prophetic utterances. Gordon reminds us of Jesus’ response to Peter’s confession: “You are a stone (‘eh-ven) and I will build (‘ehv-neh) my house of prayer upon you” [Gordon’s translation].

A powerful evidence of Hebrew Matthew’s existence is Gordon’s discovery of one of the lesser-known church fathers, Papias of Hierapolis, 60-130 AD/CE. Papias claimed to have known “John the Presbyter,” author of the Gospel account which bears his name. Eusebius wrote of Papias’ testimony that: “Matthew collected the oracles in the Hebrew language, and each [subsequent translator] interpreted them as best he could” (Eusebius, Ecclesiastical History, 3:39; Lake translation, 297).

The Hebrew Yeshua Versus The Greek Jesus

In this section we will summarize Gordon’s research into the Biblical view of swearing, making a solemn vow or oath in the name of יהוה (YHVH). How might this apply to Believers in Yeshua?

I believe this subject is relevant to Believers, especially Zionists, so I have included several scriptural references quoted by Gordon. Regarding the subject of swearing in the name of YHVH, Gordon reveals a significant difference between what the Greek Jesus says and what the Hebrew Yeshua teaches in the two different Matthew accounts.

In the Greek translation of Matthew 5:33-37 (NASV), Jesus appears to prohibit swearing altogether:

“You have heard that the ancients were told, ‘You shall not make false vows, but shall fulfill your vows to the LORD,’ but I say to you, make no oath at all… But let your statement be, ‘Yes, yes’ or ‘No, no’: and anything beyond these is of evil’ (or from the evil one).

Here the “Greek Jesus” seems to be contradicting. Torah, even doing away with parts of it;¹ moreover He appears to contradict what He says elsewhere. Consider Deuteronomy 6:13: “You shall fear only YHVH your God; and you shall worship Him, and swear by His name” (NASV). Also note Deut. 10:20: “You shall fear the YHVH your God: you shall serve Him and cling to Him, and you shall swear by His name.”

King David swore by God’s name in I Samuel 20:3: “But truly as YHVH lives….”

In I Kings 2:23, Solomon made these solemn oaths: “And King Solomon swore by YHVH, saying, ‘So shall Elohim do to me and more…if…’” ‘And now, as YHVH lives…’

Even Ruth [whom Believers identify with], in her marvelous confession to Naomi (1:17), swore: “Thus may YHVH do to me, and worse, if anything but death parts you and me.”

Regarding the discrepancies between the Greek Jesus and the Hebrew Yeshua, Gordon shows how these vanish when one consults the Hebrew Matthew version of Shem-Tov. Hear the words of Yeshua:

“You have heard that the ancients were told, ‘You shall not swear falsely by My name, but you must pay your vows to YHVH,’ but I say to you, you must not swear by ANYTHING FALSELY (Gordon’s translation – my emphasis).

Gordon shines new light on the LORD’S instructions to Moses at the burning bush:

“And God said further to Moses, This shall you say to the children of Israel, ‘YHVH, the God of Abraham, the God of Isaac and the God of Jacob has sent me to you.’ This is My name and this is My mention from generation to generation” (Gordon’s translation).

The only exception Gordon could find to the command to swear by the name of YHVH, was in the Epistle of James (5:12), where he says, “But above all, my brethren, do not swear… so that you may not fall under judgment.” Gordon does not have any explanation for this though one is easily enough found in Deuteronomy 23:21-22:

"When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you. However, if you refrain from vowing, it would not be sin in you."

Gordon shares an important prophecy from Jeremiah 12:16, which he recognizes as an end-times word directed at Gentiles (the Church?).² I take it as a fitting climax and conclusion to this report:

“Then it will come about that if they [those of the nations (the Church?)] will really learn the ways of My people, to swear by My name, ‘As YHVH lives,’ even as they taught My people to swear by Baal, then they will be built up (built into, established) in the midst of My people.”

A long standing Jewish tradition having the force of law is the ban on pronouncing the name of God, YHVH. "Adonai" or "HaShem" is usually substituted for the “ineffable name.” Gordon reports that this ban on pronouncing God’s name dates from the Second Century, CE. Evidently some Pharisees decided to push God farther away by forbidding Jews from pronouncing His name, even in prayer. This tradition was continued by Bible translators when they printed YHVH as LORD. From what Gordon says, there is no scriptural justification for this practice. [In these times, we should be drawing closer to the Holy One of Israel, not pushing Him away.] Gordon, a devout Jew, has no problem in defying the ban, and identifying YHVH as “Yehovah.”

As a Zionist who desires His Church to be established in the midst of Israel, I shall join him in his conviction with this vow, “As Yehovah-Yahweh lives, this ban shall end!”

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1 In Matt. 5:17 Jesus says, “Do not think that I came to abolish the Law or the Prophets: I did not come to abolish, but to fulfill. (not a jot or tittle, etc., etc.)

2 If Jeremiah 12:16 is an end-times prophecy directed at the church, then YHVH expects us to know His name and to swear by Him!