How the New Testament distorts the Tanakh

October 26, 2023

How the New Testament distorts the Tanakh

The issue of mistranslation of the Hebrew Tanakh used in the Greek New Testament is a complex topic that shows its flawed foundation. Here are a couple of instances where the New Testament appears to quote or allude to the Hebrew Bible (Tanakh) with variations that have been discussed in scholarly debates:

Matthew 1:23 (quoting Isaiah 7:14):

Hebrew (Isaiah 7:14): “Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.” (JPS)
Greek (Matthew 1:23): “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (ESV).

The Hebrew term in Isaiah, “almah,” refers to a young woman of marriageable age. The Greek translation in Matthew uses “virgin” (“parthenos”), which has led to discussions about the accuracy of the translation and its implications. This suggests that the New Testament authors may have mistranslated Isaiah 7:14 in order to support their claim that Jesus was born of a virgin. However, there is no evidence in the Hebrew text to support this interpretation.

Hebrews 10:5-7 (quoting Psalm 40:6-8):

Hebrew (Psalm 40:6-8): “Sacrifice and offering you did not desire— but my ears you have opened — burnt offerings and sin offerings you did not require. Then I said, “Here I am, I have come— it is written about me in the scroll. I desire to do your will, my God; your law is within my heart.” (JPS)
Greek (Hebrews 10:5-7): “Consequently, when Christ came into the world, he said, ‘Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, “Behold, I have come to do your will, O God, as it is written of me in the scroll of the book’”

The Greek rendering in Hebrews modifies the original Hebrew text. These are just a couple examples of how the New Testament misundstands or mistranslates the Tanakh.

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The Pulling the Threads Podcast’s primary objective is to study and analyze Jesus within his Jewish context through the lens of Judaism before Christianity. Our primary objective is to study and analyze Jesus within his Jewish context, specifically from a pre-Christianity perspective. Seeking a Jewish Reclamation of Jesus, relying on Jewish and secular biblical scholars who specialize in Second Temple Judaism, the Qumran community, the Parting of Ways around 90 CE, the Historical Jesus, and Textual Criticism. Some notable scholars mentioned include Geza Vermes, Hyam Maccoby, Alan Segal, Carol Harris-Shapiro, Lawrence Kushner, Samuel Sandmel, Bart Ehrman, James Tabor, Robert Eisenman, Paula Frederiksen, and Hugh Schonfield.

The site aims to approach the New Testament using the historical-critical method and textual criticism within the realm of secular Jewish scholarship, reflecting the perspectives of mainstream Judaism today. Engaging in scholarly and polemical discussions, the group seeks to question and challenge established Christian doctrines. The main goal is to establish an independent Jewish understanding of Jesus, emphasizing his significance within a Jewish context and distancing him from centuries of Christian interpretations. Furthermore, the group aims to conduct a comprehensive historical examination of Jesus, employing textual criticism to counter Christianity’s claims regarding the New Testament. The focus is on understanding Jesus within Judaism based on the Torah and Talmud.

This is about Jewish and Secular Scholarship into the New Testament using the Historical Critical method and Textual Criticism within Jewish scholarship. For us Jews, the Tanakh and Talmud inform our view of scripture. In the modern age, as Jews, we struggle with texts with an academic approach. The site is pro-Tanakh and will explore history, archaeology, and textual criticism to comprehend the development of the Jesus movement before the parting of ways with Judaism. It aims to emphasize that Jesus and his followers were seen as Jewish and part of Judaism, and that the conversion of Gentiles to Judaism by the community of James and Peter continued, with some Jewish followers remaining distinctly Jewish for centuries. It is important to note that this is not a study of Jewish-Christians, but rather an examination of Jews who followed Jesus within Judaism before the emergence of Christianity. Anti-Judaism is not welcome in this group, which focuses on Jewish perspectives within an academic framework.

This is an attempt to work out the Jewish Reclamation of Jesus, trying to understand him within Judaism before Christianity existed. The group’s objective is to understand Jesus within Judaism before the influence of Christian perspectives during the historical Jesus movement. It seeks to reclaim Jesus within Judaism, separate from Christianity, Messianic, or Hebrew Roots movements. The study incorporates textual criticism, historical Jesus research, and Jewish scholarship into the New Testament to assert the following beliefs:

The New Testament lacks historical accuracy.
The New Testament is not divinely inspired.
The New Testament has not been divinely preserved.
The New Testament was written by individuals decades and even millennia after the events it portrays.
Original autographs of the New Testament do not exist.
Consequently, the New Testament is not the most reliable source for understanding the historical Jesus as a Jewish figure.
To ascertain historical accuracy, we rely on modern Jewish and secular scholarship and engage in historical reconstruction.
Through textual criticism, we strive to identify the potentially most authentic sayings of Jesus, following the Q hypothesis in relation to the synoptic gospels.
The New Testament bears the influence of Roman culture and language, making it a non-Jewish text with glimpses of Jewish source material.
Greco-Roman influences, including Hellenistic, Stoic, Gnostic, and paganistic elements (e.g., Zoroastrianism) and the Roman imperial cult, have shaped New Testament ideas of salvation and hell in a manner contrary to Jewish tradition, resulting in a narrative distinct from the Jewish religion.
Both Jewish and secular scholarship acknowledge approximately 500,000 textual errors among the 5,800 New Testament manuscripts. These variations include theological revisions that were added by later editors and were not believed by the original followers.
The seven most authentic epistles of Paul were written prior to the gospels, with the gospels reflecting the addition of Pauline theology.
Jesus might have been an actual person, with the only point of agreement among Jewish scholars being that he was baptized by John for the repentance of sins and was crucified.
Jewish scholars concur that Jesus was not born of a virgin, was not resurrected, is not a savior, may be considered a false prophet, and failed as the Messiah.
Judaism represents the religion of Jesus, while Christianity is a religion centered around Jesus.
The term “Jewish-Christian,” used to describe the early understanding of Jesus in Judaism, is a misnomer.

Understanding Jesus within Judaism can aid us in grappling with a culture in which Christianity has altered the Jewish message. Given the history of crusades, pogroms, the Holocaust, and inquisitions that have harmed the Jewish people, recognizing Jesus within a Jewish context becomes crucial.

The Catholic Church, in Nostra Aetate, ceased evangelizing Jews and acknowledged them as a covenant people within Judaism. In response, Jewish scholars released Dibre Emet, recognizing the place of Righteous Gentiles, including the offspring of Judaism, Christianity, and Islam, in Olam HaBa (the world to come). While agreement may not be necessary, it is important to foster understanding and coexistence.

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