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.

Yeshua, Jesus, and the Divine Name: What’s in a Name?

Have you ever wondered why the name of Jesus looks so different from His original Hebrew name? And what about modern attempts to restore the Divine Name into that transliteration?

Where It All Began: Yehoshua and Yeshua

The Messiah’s original name in Hebrew was יהושע (Yehoshua), meaning “YHWH is salvation.” In later Hebrew and Aramaic texts, a shortened form appeared: ישוע (Yeshua).

From Hebrew to English: How Did We Get Jesus?

The name traveled through three major languages:

• Hebrew: Yehoshua / Yeshua
• Greek: Ἰησοῦς (Iēsous) – Greek had no “sh” sound and added -os.
• Latin: Iesus → later English: Jesus

Infographic: Name Transmission Tree (Hebrew → Greek → Latin → English)

Myth vs. Fact

Myth: “The name Jesus comes from the Egyptian goddess Isis.”
Fact: There’s no linguistic or historical connection. Jesus derives from Hebrew Yehoshua, through Greek and Latin adaptations.

Modern Restorations: IEUESHUO’ and Beyond

Some believe names like IEUESHUO’ better honor the Divine Name by including letters from the Tetragrammaton (יהוה). But here’s the truth:

• These forms are modern devotional constructs—not found in ancient manuscripts.
• They remind us of God’s name, but they’re not historically authentic.

Should We Use Them?

If you want historical accuracy, use Yeshua or Yehoshua. If you’re emphasizing theology, forms like IEUESHUO’ can be meaningful—as long as you explain they’re interpretive, not original.

Quick Reference Table

Form	Preserves YHWH?	Historical?
Yehoshua	Yes	Yes
Yeshua	Yes (prefix)	Yes
Iēsous	No	Yes
IEUESHUO’	Yes	No

Final Thought:

The name Jesus isn’t a mistake—it’s the natural outcome of linguistic shifts. But understanding the Hebrew roots gives us a deeper appreciation of the meaning: “YHWH is salvation.”

“The past is never dead. It’s not even past.” — William Faulkner

Jewish Rome Through the Ages – History, Wars, and Neighborhood Maps

 

Timeline of Jewish Demographics in Rome

From the 2nd century BCE through the modern era—how wars and policies shifted the size and distribution of Rome’s Jewish community.

Summary: Rome’s Jewish population was proportionally largest before and during the early Imperial period. That status ended after the First Jewish–Roman War (66–73 CE), after which the community remained culturally significant but a smaller share of the city overall.

Contents

1. 2nd Century BCE – Arrival in Rome
2. 63 BCE – Pompey’s Conquest of Judea
3. 1st Century CE – Early Imperial Rome
4. 66–73 CE – First Jewish–Roman War
5. 2nd Century CE – Bar Kokhba Revolt
6. Late Antiquity (3rd–5th Centuries)
7. Middle Ages (6th–15th Centuries)
8. 1555 – Creation of the Roman Ghetto
9. 19th Century – Emancipation
10. 20th Century
11. Historical Map & Legend

2nd Century BCE – Arrival in Rome

Context

Jews first came to Rome from the eastern Mediterranean as merchants, diplomats, and later captives from wars in Judea.

Demographics

Small but growing community along the Tiber, particularly in the Trastevere district.

Key Event

161 BCE—an official Judean delegation visits the Roman Senate.

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63 BCE – Pompey’s Conquest of Judea

Effect: Thousands of Jewish captives brought to Rome as slaves. Many were later freed, forming a distinct community that grew through trade and migration.

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1st Century CE – Early Imperial Rome

Demographics: Jewish population estimated in the tens of thousands, possibly 5–10% of the city’s population.

Status: Visible community with multiple synagogues; relatively free to practice religion under certain emperors.

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66–73 CE – First Jewish–Roman War

Key Turning Point: Siege and destruction of Jerusalem in 70 CE by Titus. Massive influx of Jewish captives to Rome (forced labor for public works, including the Colosseum). While the community grew numerically in the short term, the war marked the start of tighter Roman controls.

Aftermath: Jews were heavily taxed (Fiscus Judaicus) and politically marginalized.

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2nd Century CE – Bar Kokhba Revolt (132–135 CE)

Effect: Harsh repression of Jews across the empire. Deportations and bans on entering Jerusalem further increased diaspora numbers in Rome, but integration and intermarriage diluted distinct identity.

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Late Antiquity (3rd–5th Centuries)

Demographics: Still a significant minority but no longer close to the largest single group. Christianization of Rome reduced Jewish civic rights.

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Middle Ages (6th–15th Centuries)

Key Changes: Papal dominance over Rome; Jews lived under special restrictions but maintained continuous presence. Community concentrated in certain neighborhoods, active in trade and medicine.

Demographics: Proportion dropped sharply due to Christian population growth and occasional expulsions.

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1555 – Creation of the Roman Ghetto

Event: Pope Paul IV issued a papal bull confining Jews to a walled quarter.

Effect: Economic restrictions and segregation limited growth. Population: By the 17th century, about 3,000–4,000 Jews lived in the Ghetto—small relative to the city’s total.

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19th Century – Emancipation

Napoleonic Period: Ghetto briefly abolished, then reinstated after papal restoration.

1870: The Kingdom of Italy captured Rome; Ghetto walls demolished; Jews gained full citizenship. Population: ~5,000–6,000.

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20th Century

Fascist Era: 1938 racial laws stripped Jews of rights; 1943 Nazi occupation led to deportations to Auschwitz.

Post‑War: Community rebuilt but remained a small minority—today about 13,000–15,000 in a city of ~2.8 million.

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Historical Map & Legend

Here is a map showing Rome’s Jewish neighborhoods from the 1st century CE through the Ghetto era—tying major wars and policies to physical space in the city.

Map: Jewish neighborhoods in Rome across periods (label colors match the legend).

Legend: Color key for neighborhoods and the Tiber River.

© Janice Coffey. Educational, non‑commercial use permitted with attribution.