SCRIPTURE INTERWOVEN — TANAKH & BRIT CHADASHAH

Scripture Interwoven — Tanakh and Brit Chadashah in Harmony

A comparative overview of prophetic continuity and fulfillment

How to read: Tanakh cites the Hebrew Bible sources; Brit Chadashah shows New Testament correlations. Replace or expand rows as needed.

Theme / Prophecy	Tanakh (Old Testament Sources)	Brit Chadashah (New Testament Correlation)
Creation & the Word	Gen 1:1 — In the beginning, Elohim created.	John 1:1–3 — The Word through whom all things were made.
Abraham’s Faith & Promise	Gen 15:6 — Faith counted as righteousness.	Rom 4:3; Gal 3:6 — Justification by faith.
Passover Lamb	Exod 12 — Lamb’s blood and deliverance.	John 1:29; 1 Cor 5:7 — “Behold, the Lamb of God.”
Love of God & Neighbor	Deut 6:5; Lev 19:18	Matt 22:37–40 — The greatest commandments.
Rock & Living Water	Exod 17:6; Num 20:11	1 Cor 10:4 — “That Rock was Messiah.”
Messiah from Bethlehem	Mic 5:2	Matt 2:6 — Birthplace fulfilled.
Virgin Conception	Isa 7:14	Matt 1:23 — “Emmanuel.”
Light to the Nations	Isa 49:6	Luke 2:32; Acts 13:47
Spirit-Anointed Servant	Isa 61:1–2	Luke 4:18–21 — Fulfilled in synagogue.
Servant of Justice	Isa 42:1–4	Matt 12:17–21
King on a Donkey	Zech 9:9	Matt 21:5 — Triumphal entry.
Thirty Silver Pieces	Zech 11:12–13	Matt 26:15; 27:9
Pierced & Mourned	Zech 12:10	John 19:37
Suffering Servant	Isa 53	1 Pet 2:24 — Bore our sins.
Divided Garments	Ps 22:18	John 19:24
Forsaken Cry	Ps 22:1	Matt 27:46
Holy One not to see Decay	Ps 16:10	Acts 2:25–31 — Resurrection.
Outpouring of the Spirit	Joel 2:28–32	Acts 2:17–21 — Shavuot.
New Covenant	Jer 31:31–34	Luke 22:20; Heb 8:8–12
Rejected Stone / Cornerstone	Ps 118:22	Matt 21:42; Acts 4:11
Priest after Melchizedek	Ps 110:4	Heb 7 — Eternal priesthood.
Day of the Lord / Judgment	Isa 13; Joel 2; Zeph 1	Matt 24; 2 Pet 3:10; Rev 6–20
New Heavens & New Earth	Isa 65:17–25; Ezek 47	Rev 21–22 — New Jerusalem.

Notes: Verse abbreviations follow standard scholarly conventions. This chart is a curated overview; many additional allusions exist across both Testaments.

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© Janice Coffey · “Scripture Interwoven” · All Rights Reserved.

Robes, Thrones, and Deceit: James the Just, Josephus, and the Politics of Priestly Garments

Historical–Theological Reflections

Robes, Thrones, and Deceit: James the Just, Josephus, and Priestly Politics

By Janice Coffey · October 4, 2025

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The robe of the high priest was never mere cloth. In Second Temple Judaism it signified authority, holiness, and legitimacy before God and the people. To manipulate the robe was to lay claim to the throne. This thread weaves through the intrigues of the house of Annas (Ananias), the martyrdom of James the Just, and the mocking robe placed upon Yeshua, our Savior. Even the historian Josephus, writing to King Agrippa II under Roman patronage, leaves signs of sympathy for the righteous who suffered beneath these politics.

The Robe Under Lock and Key

Josephus relates that the high priestly vestments—ephod, robe, and breastplate—were so politically charged that Roman governors kept them secured in the Antonia fortress, issuing them only at appointed times. The family of Annas (Ananus/Ananias) resented this imperial leash. Though deposed, Annas retained vast influence through his sons and his son‑in‑law, Caiaphas. Controlling the garments meant controlling the symbol of divine authorization.

“The sacred vestments of the high priest were kept in the fortress… to be delivered to the Jews at their festivals, and to be returned again to custody.”

(Paraphrase of Antiquities 18.4–5)

James the Just and Ananias’ Plot

In Antiquities 20.9.1, Josephus records that after the death of the governor Festus in AD 62—and before Albinus arrived—the high priest Ananus II convened the Sanhedrin and condemned James (Ya‘aqov), “the brother of Jesus who is called Christ,” along with others, as lawbreakers. They were stoned. Josephus notes that many citizens considered this illegal and unjust, and King Agrippa promptly deposed Ananus.

“Those who were considered most equitable of the citizens were offended by what was done… Accordingly, the king removed Ananus from the high priesthood.”

(Paraphrase of Antiquities 20.9.1)

Christian memory, preserved by Hegesippus and quoted by Eusebius, adds that James was set upon the Temple pinnacle and told to renounce Yeshua; instead, he confessed the Son of Man seated at the right hand of Power. Cast down, stoned, and struck with a fuller’s club, James’ martyrdom exposed a deeper strategy: preserve the priestly monopoly by silencing the righteous voice that challenged it.

Thesis: The struggle over the robe was a struggle over who may claim to speak for God. Ananias sought to preserve institutional legitimacy by extinguishing prophetic holiness.

The Mocking Robe of Yeshua

The Gospels describe Yeshua clothed in a scarlet or purple robe (Matt. 27:28; John 19:2)—a parody of royal and priestly dignity. Annas and Caiaphas had condemned Him; Roman soldiers made a spectacle of Him. Yet the mockery became irony: the rejected One is the true High Priest who offers Himself once for all. The robe meant for humiliation signals the priest‑king whose authority does not depend on the Antonia’s key.

Josephus’ Uneasy Sympathy

Josephus cannot preach like an apostle, but his prose flinches at injustice. He notes public outrage over James’ execution and records Agrippa’s swift removal of Ananus. A priest by birth with Hasmonean ties on his mother’s side, Josephus navigates Roman favor while signaling regard for the righteous. Naming his son “Agrippa” honored his patron, yet his narrative leaves breadcrumbs of sympathy for James—and, by implication, for the One whom James confessed.

Conclusion: When Robes are Weapons

Whenever garments, titles, and temples become weapons, truth is in danger. James wore no sanctioned robe, yet heaven recognized his holiness. Yeshua wore a robe of mockery, yet He reigns as priest‑king. Annas grasped at the garments; Josephus guarded them in sentences. But righteousness cannot be stolen. The throne that endures is not hemmed in the fortress of Antonia; it is established in the courts of God.

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Notes & References

• Josephus, Antiquities 18.4–5 (priestly garments and Roman custody); 20.9.1 (James the Just and Ananus II).
• Eusebius, Church History 2.23 (Hegesippus on James’ martyrdom).
• Gospels: Matthew 27:28; John 19:2 (the robe); Luke 22–23; John 18–19 (Annas/Caiaphas and the trials).

Composed with research assistance from AI. © 2025 Janice Coffey. All rights reserved.

Yom Kippur

Yom Kippur is a Day of Fasting, offerings of Sacrifices, Songs of Thanksgiving and Prayers  of Repentance 

Emmanuel, Peshitta Bible Ammanuyel: In agreement with God Matt 1:23, Isa 7:14

Isa 9

6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace.

7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.

Hebrews 5:6

King James Bible

As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

New King James Version

As HE also says in another place: “You are a priest forever According to the order of Melchizedek”

Romans 11:18

Do not boast against the branches. But if you do boast, it is not you who support the root but the root supports you. You will say then , " Branches were broken off so that I may be grafted in." True enough. They were broken off because of unbelief, and you stand by faith. Do not be arrogant, but fear-- for if God didn't spare the natural branches, neither will he spare you...

32 For God hath concluded them all in unbelief, that he might have mercy upon all.

Doxology

(Romans 16:25-27; Jude 1:24-25)

33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 34 For who hath known the mind of the Lord? or who hath been his counseller? 35 Or who hath first given to him, and it shall be recompensed unto him again? 36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

King James Bible

Romans 6:6, 11 at 

Biblehub com 

https://biblehub.com/kjv/romans/11.htm

Jesus Sends Out the Seventy-Two

1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 

2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest...

Protestants and Judaism 

Martha and Mary

38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. 

39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. 

40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. 

41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: 

42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

https://biblehub.com/kjv/luke/10.htm

Click the link for more info:

Parashat Ha'azinu and Yom Kippur (podcast) - Hebrew for Christians

From David to Jesus: Mapping Matthew & Luke Against History

Psalms 22 | Matthew 27

This post sets Matthew’s “Solomon-line” and Luke’s “Nathan-line” side-by-side, then places both on a historical timeline from King David to the late Second Temple era. It also notes how Isaiah 7:14 (maiden/virgin) and Exodus 3:14 (“I AM”) travel through translation into New Testament theology.

Quick sources you can open in a new tab: Matthew 1 ISR (BibleHub)  |  Luke 3 ISR (BibleHub)  |  Orthodox Jewish Bible OJB Matthew 1 · OJB Luke 3

5) Context: Husband vs. Father in Genealogical Language

Samson’s proverb (Judges 14:18) shows how agricultural idioms could blur into family language: *“If you had not plowed with my heifer, you would not have solved my riddle.”* This kind of metaphor demonstrates how “begat” and “husbandry” intertwine in genealogical texts.

Yet Torah law (Leviticus 20) makes it impossible that Mary could have married her own father. Thus, the secure Greek reading — Joseph, the husband of Mary — is upheld, while the “father of Mary” reading in some medieval Hebrew manuscripts reflects either a translation slip or a polemical distortion, not the original Matthew.

6) Quick Reference Table

Topic	Matthew 1 (ISR/OJB)	Luke 3 (ISR/OJB)	Historical Fit
Davidic Path	Via Solomon; legal/royal succession	Via Nathan; often read as Mary’s line	Divergent branches within David’s house
Joseph’s Father	Jacob	Heli (“as was supposed”)	Explained via son-in-law/adoption or dual traditions
Structure	Three “fourteens” (symbolic/gematria)	Long chain back to Adam (universal scope)	Different theological emphases
Late Names	… Eleazar → Matthan → Jacob → Joseph	… (many) → Heli → Joseph	Placed c. 2nd–1st c. BCE → turn of era
Isa 7:14	Hebrew “maiden” → LXX “virgin”; Matthew cites “virgin”		Translation choice shaped doctrine
Exo 3:14	Hebrew “I will be” → LXX “I AM” → NT “I AM”		From dynamic presence to ontological being

Notes & Disclaimers: Dates for named ancestors are approximate; placement is by historical fit. The ISR and Orthodox Jewish Bible follow the Greek NT genealogies. This post is informational and not doctrinally binding.

Texts: ISR Matthew 1 · ISR Luke 3 · OJB Matthew 1 · OJB Luke 3

⚖️ Attribution: This post was prepared with the assistance of AI (OpenAI GPT-5) for research, synthesis, and formatting. Interpretations remain the responsibility of the author.

A Name Above All Names — Yeshua • Yehovah (Iehouah | Geneva Bible)

A Name Above All Names — Yeshua • Yehovah

Geneva Bible form: Iehouah • Exodus 3:14 — אהיה אשר אהיה (“I Am / I Will Be”)

Intro • Divine Name Flow • Kabbalistic Layers • Devotional • Notes & References

Introduction

This study honors the Divine Name as it journeys across languages—Hebrew → Greek → Latin → English—and how the Geneva Bible preserves a historic form, Iehouah. We connect Exodus 3:14’s revelation, אהיה אשר אהיה (Ehyeh Asher Ehyeh), to the covenant Name commonly represented as YHWH and to the confession of Yeshua as the Name exalted above all names.

Key Thought: God’s Name moves from mystery to manifestation—without losing its holiness—so that families can worship in spirit and truth.

Divine Name — Language Flow (with meanings)

Hebrew

יהוה

Sense: “He Was, He Is, He Will Be.”

אהיה אשר אהיה

Translation: “I Am / I Will Be What I Will Be” (Exodus 3:14).

Original

Greek

Κύριος

Translation: “Lord.” (Septuagint substitution for YHWH.)

LXX / NT Usage

Latin

Iehouah • Dominus

Note: “Iehouah” appears in Reformation-era English Bibles (e.g., Geneva Bible) from Latinized tradition.

Vulgate / Reformation

English

Jehovah / Yahweh / Yehovah

Use: “Jehovah” in older hymnody; “Yahweh” in modern scholarship; “Yehovah” reflects

A Name Above All Names: Yeshua, Yehovah & Alpha–Omega Explained

The Name Above All Names: Yeshua, Yehovah & Alpha–Omega Explained

From Yehoshua to Jesus: understanding history, linguistics, and theology—with an honest look at modern interpretive names.

Historical Transmission: Yehoshua → Jesus

The original Hebrew name Yehoshua (יהושע, “YHWH is salvation”) became Yeshua in late biblical and Second Temple Hebrew. Greek texts rendered it as Iēsous, adding a nominative “-s.” Latin produced Iesus, which evolved into English Jesus. This pathway reflects phonetic and grammatical adaptation, not theological corruption.

Why Alpha & Omega?

Revelation’s title “Alpha and Omega” mirrors Hebrew “Aleph–Tav,” affirming Christ’s eternal nature and divine identity, consistent with Exodus 3:14 (“I Am That I Am”).

Modern Interpretive Names: Goals vs Reality

Names like IEUSHO, IEUESHUO, Yahusha, and Yahshua arise from Sacred Name movements to reintroduce the divine name or emphasize Hebrew roots.

Name	Goal	Critique
IEUSHO’ / IEUSHO	Hybrid of Greek & Hebrew	No manuscript basis; visually closer to Greek form
IEUESHUO’ / IEUESHUO	Add “IEUE” to signal YHWH	Purely interpretive; long and linguistically implausible
Yahusha	Foreground “Yah” + salvation root	Unattested; breaks Hebrew morphology
Yahshua	Keep visible “Yah”	Invented vowel pattern; no ancient support

Key Point: These forms can serve devotional purposes but must be clearly labeled as modern and non-historical.

Apostrophe vs Omicron Style

The apostrophe (ʼ) in forms like IEUSHO’ marks a Hebrew glottal stop (ʿayin). Dropping it

Why YAHshua Feels ‘Heavier’ than YEHshua – A Linguistic Parallel

Observation: The preference for YAHshua over YEHshua echoes how Irish English treats vowels before “r”—favoring open, longer vowels for emphasis.

Irish Dialect

car → [kaːɹ]

Open “a” before r for weight

Sacred Name

Yeshua → YAHshua

Opens vowel for emphasis & divine link

Key Point: Just as Irish phonology lengthens “a” for strength, Sacred Name usage opens ye- to yah- for theological weight—even though the historical form is Yeshua.

Biblical Linguistics & Theology

The Name Above All Names: Yeshua, Yehovah, and the Alpha–Omega Connection

Where the Hebrew Bible, the Greek New Testament, and Christian theology converge on the divine name and the Messiah’s identity.

On this page

• 1) Origins: Yeshua & the path to “Jesus”
• 2) The Tetragrammaton: Yehovah, Yahweh, Jehovah
• 3) Exodus 3:14 & the divine self-revelation
• 4) Revelation 1:8 & “Alpha and Omega”
• 5) Timeline & name pathways (infographic)
• 6) Myths vs Facts
• References
• FAQ

1) Origins: Yeshua & the path to “Jesus”

The Hebrew name יהושע (Yehoshua) means “YHWH is salvation.” In late biblical and Second Temple usage, the shortened form ישוע (Yeshua) appears. When rendered into Greek—whose phonology lacks the “sh” sound—the name becomes Ἰησοῦς (Iēsous). Latin carries this as Iesus, which later becomes Jesus in English.

Stage	Language	Form	Notes
Hebrew	Hebrew	Yehoshua → Yeshua	“YHWH is salvation”
Greek	Koine Greek	Iēsous	No “sh”; adds nominative -os
Latin	Latin	Iesus	Adopts Greek form
English	Modern English	Jesus	Orthographic evolution (“I”→“J”)

The theology (meaning and person) remains intact through languages; Scripture itself was transmitted in Hebrew/Aramaic and Greek.

2) The Tetragrammaton: Yehovah, Yahweh, Jehovah

The divine name appears in the Hebrew Bible as the four consonants יהוה (YHWH). Because of reverence, readers often say Adonai (“the LORD”) or Hashem (“the Name”). Scholars reconstruct the pronunciation as Yahweh; some communities advocate Yehovah. Early English Bibles popularized Jehovah, a hybrid form from combining YHWH with the Masoretic vowels for Adonai.

Form	Period / Context	Notes
Yahweh	Modern scholarship	Common academic reconstruction
Yehovah	Medieval–modern usage	Advocated in some Jewish circles
Jehovah	Early modern English	Hybridized reading in KJV-era tradition

3) Exodus 3:14 & the divine self-revelation

In Exodus 3:14, God reveals Himself as Ehyeh Asher Ehyeh—“I Am that I Am”—affirming divine self-existence and faithfulness. The revelation of the name aligns with covenant identity throughout the Torah and the Prophets.

4) Revelation 1:8 & “Alpha and Omega”

“I am Alpha and Omega” unites the first and last letters of the Greek alphabet to declare God’s eternality and sovereignty. The title echoes the God of the Exodus and situates the Messiah within the divine identity recognized by the earliest believers.

Theological note: The New Testament’s Christology emerges from Second Temple Jewish monotheism—affirming continuity, not contradiction, between Israel’s God and the Messiah confessed by the early church.

5) Timeline & name pathways (infographic)

6) Myths vs Facts

Myth: “Jesus” is derived from Isis/Ishtar.
Fact: “Jesus” is the English outcome of Hebrew Yeshua via Greek Iēsous and Latin Iesus.

Myth: Saying “Jesus” is theologically inferior to “Yeshua.”
Fact: The theological meaning—“YHWH is salvation”—is preserved across languages used by Scripture and the early church.

Myth: “Jehovah” is the only correct pronunciation.
Fact: The exact ancient vocalization of YHWH is debated; reverence and clarity are primary in worship and teaching.

References

• Brown, Driver, Briggs. Hebrew and English Lexicon of the Old Testament.
• Liddell, Scott, Jones. Greek–English Lexicon.
• Primary biblical texts: Exodus 3:14; Exodus 6:3; Revelation 1:8.
• On transmission & pronunciation of the Tetragrammaton (overview in standard lexica and introductions to biblical Hebrew).

FAQ (Quick Answers)

Is it better to say Yeshua instead of Jesus?

Both forms refer to the same person and meaning. Use Yeshua in Hebrew-focused contexts and Jesus for general English communication.

Why does Greek use Iēsous?

Greek lacked the “sh” sound (shin), so “Yeshua” becomes “Iēsous,” also adding -os for a masculine nominative ending.

What’s the difference between Yahweh, Yehovah, and Jehovah?

They are proposals or traditional readings of YHWH across communities and eras. Exact ancient vocalization remains debated.

How does “Alpha and Omega” relate to “I Am”?

Both communicate God’s eternity and sovereignty; Revelation’s title resonates with the divine self-revelation in Exodus 3:14.

© 2025 Ancient Hebrew Insights. All rights reserved.