Transcript - Hebrew Gospel of Mark 10 Sep 2020
Transcript - Hebrew Gospel of Mark 10 Sep 2020
Transcript - Hebrew Gospel of Mark 10 Sep 2020
from Sepharad
Transcript + Translation
of the Gospel according to
Mark
Transcribed by:
Michael and Justin J. Van Rensburg
Translated by: Justin J. Van Rensburg
Table of Contents
. . ..
I ntro d uct1on .................................................................................. 111
Introduction
The Hebrew Gospels from Sepharada are the most interesting and
amazing versions of the Gospels that we know of They are full of
insights into the original meaning of Yeshua' sh life and teaching, and
help to solve certain contradictions found in the Greek New
Testament tradition.
For example, according to the Greekc manuscript tradition, Mark
begins with: "The beginningd of the gospel of Jesus Christ, the Son
of God."e
If this was the "beginning of the gospel," then what about Old
Testament believers? Did they never hear the Gospel? In the Greek
tradition, Mark 1:1 is a good 'proof text for dispensationalism -that
supposedly there was no Gospel in the Old Testament, but that the
New Testament is where and when the new dispensation of grace
(and the Gospel) began!?
In Revelation, the New Testament clearly teaches that the Gospel is
eternal. f In fact, the book of Hebrews records that the Gospel was
preached to the Israelites in the wilderness: "For unto us was the
gospel preached, as well as unto them ... "g In context, Paul is
c For easy reading, most references to the Greek and Hebrew texts will be rendered in
English.
d Emphasis in quotes used in this introduction was added for clarity
e Mar. 1:1, English Standard Version
fRev. 14:6
g Heb. 4:2, King James Version
Introduction iv
a "Gospel" literally means 'good news,' and is rendered as such in our actual
translation.
bOne of the Hebrew words for "God"
c :rviar. 1:1, translated from Vat. Ebr. 100
d Jean Carmignac - whose conclusion was based solely on the Greek version of Mark
and how it facilitated easy translation back into Hebrew- said, "I was convinced that
the Greek text of:rviark could not have been redacted directly in Greek, and that it was
in reality only the Greek translation of an original Hebrew ... " (Emphasis added,
quoted from The Birth of the Synoptic Gospels, translated from French by Michael J.
Wrenn.) Claude Tresmontant believed that all four Gospels were originally written in
Hebrew. Hugh J. Schonfield suggested the Hebrew or Aramaic origin of Matthew,
Mark, John and Revelation in his introduction to his translation of the Du Tillet
version of Matthew.
v Introduction
1
"And at the ninth hour Yeshua called out with a loud voice, Eli, a Eli!
Why did you forsake me?!'"
If this manuscript of Mark derived from the Greek, or Aramaic
Peshitta, what would we find in Mark 15:34? We would first find the
Aramaic phrase that Yeshua supposedly spoke, and then a translation
into Hebrew,b but we don't. We only find a Hebrew phrase, which
Yeshua quoted word for word from Psalm 22, and there is no reason
for Mark to translate or explain it! This is one of many clear
indications that the Gospel of Mark was first written in Hebrew, and
this also shows that Hebrew is the language which Yeshua spoke on
the cross!
a Some modem English translations follow the Greek tradition in this verse by
inserting "Boaz" to help readers understand, without the need to carefully study the
context.
ix Introduction
you keep reading, the speaker tells someone else to "come sit here"-
so how could this kinsman who was passing by tell Boaz who was
already sitting to "come sit here"?
Thus, the context makes it very clear that this was actually Boaz
speaking, not the kinsman. In the original Hebrew version of Ruth,
the subject (Boaz) is gapped, but we can still determine exactly who
this was by looking at the context.
To avoid confusion, the Septuagint translation into Greek supplies the
subject - it inserts the name Boaz into the sentence to read
"And Boaz said" instead of "And h!;, said." The fact that the subject is
gapped in Hebrew, while the subject is supplied in the Greek is clear
evidence that the Hebrew is the original, while the Greek is merely a
second-hand translation. a
Now, let's look at a good example of this in the Hebrew Gospel of
Mark:
Mark 9:20 according to Vat. Ebr. 100: "So they brought him
before him. And when h!;, saw him, immediately h!;, inflicted him
with pain, and threw him down before him, and h!;, was confused b ... "
This is typical Hebrew style. We need to pay careful attention to the
context to know which he/him refers to Yeshua, which refers to the
demon, and which to the demon-possessed man.
a Any translator would naturally want to clarify the meaning of an ambiguous verse by
inserting the implied subject, but no translator would remove the subject from a verse
with a clear meaning, in order to make it more ambiguous.
b Or "disturbed"
Introduction X
At first you might think that the "he" inflicting the man with pain was
Yeshua, but that would make no sense in context. So, if we keep
reading we see that "he" also cast "him" before "him" The last
pronoun clearly refers to Yeshua, so the "him" inflicting the man
with pain and casting him down before Yeshua has to refer to the
demon in the man. The subject (demon I evil spirit) is gapped
(understood) in the Hebrew.
Now, just like the Greek translation of Ruth 4: 1 inserted the subject
"Boaz" to remove the ambiguity of the verse, so the Greek version of
Mark inserts the subject "spirit" into Mark 9:20 to help the Greek
readers understand the verse more easily:a "And when he saw him,
straightway the spirit tare him ... ,b
a The Greek language prefers not to rely on context as much as the Hebrew language.
b Mar. 9:20, King James Version
c Although this particular Hebrew manuscript ofMark often reads (supplies) "Yeshua"
where other traditions simply read "he," this is easily explained as the result of the
Hebrew> Catalan> Hebrew translation process, which resulted in this Hebrew
manuscript. However, one cannot even try to explain the gapped subject in the
ambiguous context of Mark 9:20 to be the result of any translation or series of
translations. Various other gapping examples have survived the Hebrew> Catalan>
Hebrew translation process, including verb, noun, preposition, and subject gapping,
which point to the literal translation process that had to be followed to preserve this
Hebrew tradition. As explained above, gapping is characteristic of documents
originally written in Hebrew.
xi Introduction
English translation: "And he did not want to do any wonder there ... "
So, in this Hebrew Gospel of Mark we see that Yeshua was not
unable to do wonders! Rather, he did not want to do wonders there
"for he was amazed at the smallness of their faith. "a
So, even though the Hebrew tradition contained in the Vat. Ebr. 100
manuscript seems to have been preserved in the Catalan language, b
and translated back into Hebrew, it is full of linguistic evidences
showing that there is no way that it could possibly derive from the
a See Chapter 6:6
b Depending on the technique of translation, Hebrew can be presetved very well in
another language, and the original Hebrew text can later be reclaimed. Aquila's Greek
translation of the O.T. is a good example, when contrasted with the Septuagint Greek
translation. The Septuagint translation often paraphrases the original Hebrew and uses
various Greek words to translate a single Hebrew word. Sometimes one Greek word is
used to translate multiple Hebrew words. The Septuagint further supplies prepositions
etc. according to Greek grammar, it sometimes changes the word order to be readable
in Greek, and it often supplies the subject. Thus, when attempting to translate the
Greek Septuagint back into Hebrew, even the world's best scholars often disagree on
how to translate a particular Greek word back into Hebrew, and therefore the original
Hebrew text behind the Septuagint translation cannot be reclaimed with certainty and
precision. On the other hand, Aquila's Translation was done word for word, and is a
very exact, overly literal translation. The Jewish encyclopaedia states: "The main
feature of Aquila's version is its excessive literalness. His chief aim was to render the
Hebrew into Greek word for word, without any regard for Greek idiom. The same
Greek word is regularly used for the same Hebrew, however incongruous the effect."
In fact, it is so literal that in many instances it does not make much sense in Greek!
This overly literal translation presetved the Hebrew Tanach much more efficiently
than the Septuagint translation, and the Jewish encyclopaedia states that "one can
reconstruct the original Hebrew text underlying Aquila's translation with certainty."
When studying the Vat. Ebr. 100 manuscript, we see many examples where the
Hebrew tradition was presetved very well through the Hebrew> Catalan> Hebrew
translation process.
About the Transcript
.
XIV
For a person who already reads Hebrew, the easiest way to acquire a
good understanding of the type of Hebrew used in these Gospels, is
to read the Hebrew transcript alongside the English translation, and
so get familiarized with this style of Hebrew.
a Jerusalem: Carta- The Israel Map and Publishing Company Ltd., 1987
b London: Luzac & Co., 1903
c Sheffield: Sheffield Phoenix press, 2009
d Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971 (15th impression, 2000)
About the Translation XVIII
Ben Yehuda' s dictionary series a has also proven useful, but it won't
be of much help unless you are very experienced in Hebrew, as
explanations are mostly given in Hebrew - only very basic meanings
are given in English.
We are planning to compile a future glossary, which will explain the
unusual Hebrew words, and unusual meanings of Hebrew words that
occur in the Hebrew Gospels from Sepharad.
a Eliezer Ben Yehudah, Complete Dictionary ofAncient and Modem Hebrew, (17
Volumes) Jerusalem: Ben-Yehudah Hozaa-La'Or Le zecher Eliezer Ben-Yehuda Ltd.,
1940 (Reprinted by T. Yoseloff in 8 volumes, 1960)
b http://digi.vatlib.it/view/MSS Vat.ebr.1 00/
xix About the Translation
" " Double quotation marks are used with e.g. direct
quotations, literal meanings, non-paraphrase alternative
translations.
' ' Single quotation marks are used with e.g. alternative
translations which are paraphrases, transliterated words.
Alt. Altemative, altemati vel y
E.g. For example
I.e. That is
Lit. Literally
Ms(s). Manuscript( s)
N.T. New Testament
O.T. Old Testament
Pl. Plural
P(p). Page(s)
Pro b. Probably
V(s). Verse(s)
..
XXII
la Transcript 1.1
are around us, and let us preach there, for because of this did 1
come." 39 Thus he was preaching in the houses oftheir
gatherings, and in the whole Gelilah he drove out the demons
from the men.
40And a certain leprous man came unto him, and bowed down to
him, saying, "Ifyou want to, you are able to cleanse me." 41 So
Yeshua, whenf he had compassion on him, stretched out his hand
and said to him, " 1
here the original meaning "vow" has been dropped and the word simply means
"to offer." c . Lit. "hiding" d . Or "crowds" e. By saying that he
can forgive sins, Yeshua claimed to be Elohim, and those who did not believe in
him saw it as blasphemy.
5a מרקו ב' Transcript 1.1
"letter makers" - a synonym of ' scribes' f. Heb. idiom, means "to fast"
6a מרקו ב' Transcript 1.1
Lit . "it is to place new wine" or "one should place new wine"
a. b. Lit.
"places of seeds" c. Matthew clarifies that they plucked the ' ears of grain '
aד מרקו נ' Transcript 1.1
him.
10The people who were sick - whom he was healing - wanted to
touch him, 11 and the satan-possessed ones who saw him bowed
down, crying out and saying, "You are the Son ofEloah." 12 But
Yeshua rebuked them that they should not reveal him.
13N ow Yeshua went up into a mountain, and chose out of them
those who were more upright in his eyes, 14 until so much that
they were twelve, in order that they should go preach in the
world. 15 And he gave them power to heal sick ones and
satan-possessed ones.
a. Or "heal"
8a מרקו נ' Transcript 1.1
a.Lit. "in the street" b. Hebrew ofien uses singular (collective use) to speak
means to hear AND act accordingly (obey). d. Meaning ' apart' (form the
crowd)
10a מרקו ר' Transcript 1.1
a. Verses 16 and 17 are missing in ms. b. See Mat. 13 : 12
Translation 1.1 Mar.4 10b
to understand the confidential counsels of the heavenly kingdom,
but not to them - except by these likenesses, 12 ' That they may
see but not perceive, and they may hear but not understand' - [to
be jinalizedj"
13Then he said to them, "Do you not understand this likeness? 14
He who sows is he who preaches the word. 15 That which fell by
the road are those who hear the words ofEl, but Ha-Satan
a
immediately comes and removes it from their heart. 18 And that
which fell in the ground ofthombushes, they are those who hear
the preaching, 19 but the shortcomings of the world, and the loss
ofthe worldly riches strangle them, and they are left without
fruit. 20 But that which fell on the good ground, is the genealogy
ofthose who hear, and put into action, and bear good fruit - until
there comes forth from one kemel, thirty, and from another, sixty
and from another a hundred. Whosoever has ears to hear, let him
obey!"b
21He also said to them, "There is no man who places a buming
lamp under the barrel, neither under the bed, but a man places it
on the Menorah. 22 Nothing is hidden and concealed that will not
become known. 23 Whosoever has ears to hear, let him obey! "b
24"And 1 say to you, take notice what you hear! For with that
meaSllre by which you measure - with that you will receive, with
that amount. c 25 And he who has, let him give, but he who does
[not]d have, that thing itself which he has, they will rob from
him."
26And moreover he said to them, "Thuse is the heavenly
kingdom, like a man who was sowing good seed
a. Verses 16 & 17 are missing in ms. b. The Hebrew word 'Shama' has a
) (52vטוב בארץ 27וישן יום ולילה ונח הוא והזרע גדל
ומזריע והוא אינו יודע • 28ויותר על זה הארץ
מגדלה ראשונה בעשב ואחר בשבולים · ואחר
מתמלאה חטה השבולת • 29וכאשר נשלם הפרי
תכף שמים המגל כי עת קציר הוא • 30ואומר
לכם למי אדמה מלכות השם לאי זה דמות
אדמהו • 31דומה הוא לגרגיר של חרדל כשהוא
זרוע בארץ קטן הוא מכל הזרעים שהם בארץ ·
32וכשנזרע גדל ונעשה גדול מכל שאר העשבים ·
ועושה כמה גרנירים וענפים שעופות השמים
דרים בצל הענף • 33רבות כאלה תמונות אמר
להם בעבור זה שיבינו 34ולא דבר להם בזולת
תמונות · ובעבור זה הוא מבארו לצד אחד
35ואמר להם באותו יום כאשר נעשה ערב ·
נעבור אנחנו הלאה 36והניחו החיילות ועלה
ונכנסו בים ספינות בספינה אחת קטנה ·
אחרות עמו 37ואז קם רוח גדולה וחזק וגלים
עד שהספינה מתחלת למלאת • 38וישוע ישן
בירכתים על כר · והם הקיצוהו ואמרו רבי
אינך פונה אלינו כי ראה שאנחנו אבודים ·
39וישוע קם וצוה לרוח ולים שינוחו · ותכף היתה
רבה הנתה 40ואמר להם למה פחדתם עדיין
אין לכם אמונה • 41ואז יראוהו בעוז ואמר אחד
Translation 1.1 Mar.4 11b
in the ground. 27 Then he slept day and night, and he rested while
the seed grew Up and bore seed, but he does not know how. 28
And more abovea this, the earth first brings Upb the plants, and
afierwards the ears, and afierwards the wheat fills the ear. 29 And
when the fruit is complete, immediately they put in the sickle, for
it is the time of the harvest.
30Now 1 say to you, to what could 1 liken the kingdom of
YHWH, to what pattem can 1 liken it? 31 It is like a grain of
mustard: when it is sown in the earth it is smallerc than all the
vegetables which are in the earth. 32 But when it is sown, it grows
up, and is maded bigger than all the rest of the plants, and makes
so many seeds and branches, that the birds of the heavens dwell
in the shade of its branch."
33He told them many likenesses like these, on account of this -
that they may understand, 34 and he did not speak to them
without likenesses. And because ofthis, he explained it to them
at one side.e
35And on that day when it became evening, he said to them, "Let
us pass on further." 36 So they let the troopsf go, and he went up
into a small boat. And other boats went into the sea with him. 37
And then a great and mighty wind arose, and waves, until the
boat began to fill up. 38 But Yeshua was asleep in the stem on a
pillow. So they woke him up and said, "Rabbi, won't you tum to
us whileg you see that we are being destroyed?" 39 Then Yeshua
arose and commanded the wind and the sea that they should be
quiet, and immediately there was a great quiet. 40 Then he said to
them, "Why did you fear, do you still not have faith? 41 And then
they feared him with might,h saying one
a. Lit. "time" b. "his own land" is lit. "the pJace ojhis presence"
c . Or "weight" - see e.g. Lev.19:36, Pro 11 : 1 where ' stone' means 'weight'
c . This word can also mean "taught," but compare with Mat. 14: 12-13 .
d. Or "placed"
18a מרקו ו' Transcript 1.1
a. Gloss
Translation 1.1 Mar.6 18b
and said to him, "This is a vey זdesolate place, and much time
has passed. 36 Let the people go into the small hills around from
here,a and buy food to eat." 37 But Yeshua answered and said to
them, "You, you must give them to eat - go thus to buy two
hundred loaves ofbread and give to them to eat!"b 38 Then
Yeshlla said to them, "How many loaves do you have? Go look
at it. "c And when they had looked at it, they said, "We have five
breads, and two fishes." 39 So Yeshua commanded them that they
should make the people and the troops sit upon the grass. ( )d 40
And they sat - fifties by fifties and hundreds by hundreds . 41
Then Yeshua took the five breads and the two fishes, and did a
prayer ofthanksgiving and praise, and he broke them and gave
them to his talmidim, who set them before them. And so he
divided the two fishes. 42 And all ofthem ate and were satisfied.
43 And they [divided] twelve baskets from what was left over -
from that which theye left over, even from the breads and the
fishes. 44 And those who ate [were] five thousand men.
45And immediately he commanded his talmidim that they should
enter into the small boat, and that they should go over the waters
[toward Beith-Tsaidah], while he would be sending the people
away. 46 And as the talmidim went up into the boat, he prayed
alone in the mountain .
47And when it became evening, the small boat was in the sea,
and Yeshua enteredf alone. 48 And Yeshua saw them troubling
themselves with rowing, for the wind was against them. Then he
came unto them around the middle of the night, walking upon
the sea. 49 They regarded him to be some evil spirit, so all of
them cried out 50 and were
a.Or "around this place" b. Refer to Jn. 6:7 where one ofthe talmidim
replied that "Two hundred coins ojbread will not be enough ... " c· Or
"go find out" d. Ms. inserts gloss "called Phei" e. Referring to the
) rך 6 (5וישוע ענם אטר להם טוב נביא טכם רטאים
ישעיה שאטר זח העם טכבדני טדבר ולבם
רחוק ממני ' 7חנם מכבדים אותי מלמדי
הטוסרים וטצות לאנשים 8ועוזבים טצות האל
ותופשים טה שחוא נטסר טהאנשים ובא
להם גביעים וכלי כסף משתיהם וכדומה
דברים רבים • 9וכאלו אטר להם אתם שוברים
מצות השם למען שמור מנהגות יכם ' 10כאשר
טשח אטר כבד את אביך ואת אטך ·ואשר
ואתם אומרים אשר ' 11 יקלל אביו ואמו מות יומת
[ aהאב אי זה טהן שאדם ידור בעבור נדר ]
'Whoso curses his father or his mother must certainly die.' 11 But
you say that anything ofthemb which a man VOWSC - because he
made a VOW,d his father and mother ShOllld profite him - 12 and
afierwards you do not allow him to repay the father and mother.
13 Thus you are breaking the commandments of YHWH on
does well - for he makes the dumb ones speak and the deaf ones
hear."
8: 1 And in those other times a great troop ofpeople were
gathered with Yeshua, and they did not have anything to eat. So
he called his talmidim and said to them, 2 "1 have compassions
on the people, for they have been following after me these three
days; but they do not have anything to eat, 3 and if 1 send them to
their homes they will faint in the way." (For some ofthem came
from far.)
4 So the talmidim answered, "From what food will these people
be able to be satisfied in the wildemess?" 5 But Yeshua asked
them, "How many loaves ofbread do you have?" And they
answered, "Seven." 6 Then he commanded the people that they
should sit on the ground. And he took the seven breads, did a
prayer ofthanksgiving, and broke them and gave them to the
talmidim and said to them, "Set them before the people." 7 They
also had a few fishes - [he] blessed them and commanded that
they should set them before them.
8 Then they - and all the people - ate and were satisfied.
Afterwards they took up ofwhat remained, seven full baskets. 9
And those who ate were around four thousand men, and he let
them go. 10 And immediately he went up into the boat with his
talmidim, and came toward
a. Or "it"
24a מרקו ט' Transcript 1.1
•
פרקט כפי מרקו (
)59v
a. Lit. "taken beyond" b. Note that the Hebrew word for "answered" is
c . Meaning 'comes to an end' d. Does not refer to "the salt" as the salt is
cut off. Rather, it refers to food that needs to be cooked with salt. Mayeven
refer to certain offerings, see e.g . Lev. 2:13, Eze . 43:24 . e. Probably
him. 52 And Yeshua said to him, "Go, for your faithC saved you."
And immediately he saw, and followed afier him in the way.
11:1 And as he drew near to Yerushalayim, at the mount of
olives, he sent two talmidim 2 and said to them, "Go to that town
which is before you, and immediately when you go into its
midst,d you will find a foal e bound, upon which no man has
ridden. Loosen it and bring it to me. 3 And if any man says to
you, 'Why are you doing this?' - say that, 'Ha-Adon needs it,'
and immediately
body part, see e.g . Chapter 3: 1 and Mat. 12:9. c . Lit. "faithfulness" -
to see ifhe could find figs. But when he came unto it he did not
find anything except leaves, for it was not the time for figs. 14
Then Yeshua answered, saying to it, "From now and further on, 1
want that no one eat fruit from you." And the talmidim heard
this, 15 and they came to Yerushalayim.
And when he entered into the Sanctuary he began to drive out
those who sold and bought in the Sanctuary - also the
C
acquisitions ofthe exchangers and the tables ofthose who were
selling doves, he banished and tumed upside down.
a. Or "abide"
35a מרקו י"ב Transcript 1.1
וישוע ענה ואמר להם · אני אשאל לכם דבר 29 (64vג
אחד ענו לי ואחר אני אומר לכם באי זה כח
אני עושה אלו הדברים ' 30טבילת יוחנן מן השמים
ביניהם · או מן האנשים ענו אותי • 31והם חשבו
הוא יאמר אם אנחנו אומרים מן השמים הוא ·
אלינו · אם כן למה איניכם מאמינים • 32ואם נאמר
מן האנשים · יראים העם כי כלם מקיימים
באמת שנביא חוא יוחנן • 33ועונה ישוע ואמר
להם ואני לא אומר לכם באי זה אני עושה אלה
••
הדברים :פרק יב כפי מרקו
והתחילם לדבר דמיונות · ואמר אדם אחד נטע כרם 1
it returned into its time' meaning ' when it became time (jor the harvest)'
d. Or "show respect"
36a מרקו י"ב Transcript 1.1
feminine plural in Hebrew, so it means "and they (the women) will not have
hus bands." d. 0 r ' maln
. 0 b·~ect , - 1·
lt."root" e . 'Ad on ' or 'H a- Adon ,.IS
ofien used for YHWH in quotations from the Tanach. f. Lit. "the root ofthe
greatest'
38a מרקו י"ב Transcript 1.1
27 And then he will send his messengers, and they will gather
his chosen ones from the four ends of the earth - from the
heavens and unto the earth.
28 Receive the parable of the fig tree - when it begins to [grOW]
and to make leaves, you yourselves know that the summer is
approaching. 29 Just so, when you will see these things, you
yourselves must know that the end ofthe world is approaching
unto the door. 30 Truth 1 say to you that - that generation will not
pass away until all these things come to pass. 31 The heavens and
the earth will pass away, but the words ofEloah will not pass
away. 32 That day and that hour, one does not know, not even the
messengers ofthe heavens, nor the Son, but the Father.
33 Beware, and be awake, and pray, for you do not know the time
nor the hour - 341ike the man who went on a joumey and left his
house, and gave power to his servants, and commanded [to be
jinalizedj that he be awake. 35 Therefore, be awake! For you do
not know the day and the hour that the Adon of the house will
come - in the evening, or the middle of the night, or at the
rooster crowing, or the moming. 36 Lest when he comes he finds
you sleeping. 37 And what 1 say to you, to all 1 am saying it - be
awake! "
14:1 When the Pesacha was near, and the day ofunleavened
bread was close - two days - the chiefs ofthe priests and the
scribes of the law endeavoured how they were able to capture
Yeshua with falsehood,
a. Crossed out letters b. Crossed out letters c. Crossed out letters
'' הכנ'ס ' d. Margin reads
Translation 1.1 Mar. 14 42b
so that they could put him to death. 2 But they said, "Let us not
do it on the day ofthe Feast, in order that the people not be
raised up. "a
3 And when he was in the house of Shimon Leper in Beith-Anya
- as he sat at the table - a woman came with an alabaster box ,
full ofprecious [ointment] ofnard. And she broke it, and poured
the ointment upon his head. 4 And others were there, who were
angry among themselves, "Why was this loss made with the
ointment? 5 For we would be able to sell it for more than three
hundred coins - and that it could be given to the poor ones." And
they murmured against her .
6 But Yeshua said to them, "Do not [restrain]b her, why are you
sad? Know that she did a good work , ךfor you will always have
the poor ones, and when you want to, you are able to have them ,
but 1 will not always be with you. 8 For ofherself, she did to me
what she had,c and she hastened to anoint me myself before the
burial. 9 Truth 1 say to you, in every place where this good news
will be reported, a man will tell that she - in remembrance ofme
- she did this ".
10And Yehudah Ish-Qerioth, one of the twelve talmidim went to
the highest priests to deliver him to them. 11 And when they
heard it they were exceedingly glad, and they vowed to give him
money. And he was seeking [readiness] ,e how he would be able
to deliver him .
12 And a former day of
before the cock crows two times, you will be denying me three
times." 31 And he spoke again, saying, "Even if 1 will be forced to
die with you, 1 will not deny you." And so all the others said as
well.
32Then they came into a field which name is Gath-Shemeinah,b
and he said to his talmidim, "Sit here while 1 [finish] praying." 33
Then he took with him Keipha and Ya' aqov and Yochanan, and
he began to pray, and to be alarmed, 34 and said to them, "My
nephesh is grieved unto death, tarry here with me, and be
[awake] . 35 And when he had bowed a little, he bowed with his
face to the earth, and prayed to YHWH - if it were possible to do
- that that hour pass by. 36 And he said, "Father who is able -
remove this death from me, however, let it not be according to
my will, but according to your will."
37 Then he came and found them sleeping, and he said to Keipha,
like 'clother' d. Or "secretly" - can also have the idea of "magically" - but
take note that this was the accusation of a false witness. e. The difference
between Matthew and Mark is perhaps due to the fact that the two witnesses did
not agree!
aד4 מרקו י"ר Transcript 1.1
a. Word repeated by mistake b. Collective c. Crossed out letter
Translation 1.1 Mar. 4 4 דb
Or "back"
a. b. Feminine plural in Hebrew, thus "one ofthe maidservants
who sat there" c. Hebrew name for 'Galilean'
48a מרקו ט"ו Transcript 1.1
' at that time ' d. Or "Bar-Ravan," meaning ' Son of a Teacher.' Bar-Even
means ' Son ofa Stone. ' Notthe same meaning as the Greek (from Aramaic)
' Barabba(s),' which means ' Son ofthe Father.'
49a מרקו ט"ו Transcript 1.1
a. Gloss b. Crossed out letters c. Crossed out letters
Translation 1.1 Mar.15 49b
that the highest priests delivered him because ofjealousy.)
11B11t the rulers admonished the people that they should askjor
Bar-Even, that he may retum to them. 12 Then Pilate said to them
another time, "What do you want that 1 do with the King ofthe
Yehudim?" 13 And they cried out, "Hang him up!" 14 Then Pilate
said to them, "And what evil did he do to you?" But they still a
cried out, "Hang him up!" 15 So Pilate, wanting to do the pleasure
ofthe people, gave Bar-Even to them - and delivered Yeshua to
them, beaten, to put him to death.
16And the [soldiers] with the attendants led him to the palace of
the officer, and there the people gathered together. 17 Then [they
clothed him] with scarlet, and placed a crown ofthoms on his
head, 18 and began to give him shalom,b "May YHWH save you,
King ofthe Yehudim!" 19 And they smote him on the head with a
reed, and spat in his face, and knelt and prayed to him. 20 And
when they had mocked him exceedingly, they stripped him ofthe
scarlet garment, and clothed him with his own garments, and led
him away to hang him up.
21And they forced a man who was passing by that place - whose
name was Shimon, a servant who came from his city, [the father
of Alexandria and Ruphus] - that he carry his warp and woof. 22
And they led him to Golgotha. ( )C 23 And they gave him wine [of
myah] to drink, but he did not want to drink ;1. 24 And when they
had hanged him up, they divided his garments, and they cast lots
over them - what
Or "more"
a. b. Meaning "began to greet him" c. Ms. Inserts gloss,
"meaning : mount Calvary"
50a מרקו ט"ו Transcript 1.1
a.The Hebrew word Ruach could mean either spirit or wind (breath), and it is
probably used here with a double meaning. b. Or "parts" c. Or perhaps
yet . Passover and Unleavened Bread were used interchangeably. The Feast of
Passover/Unleavened Bread starts on the 14th of Aviv, before sunset, while the
high Sabbath starts at sunset, which marks the beginning ofthe 15 th of Aviv. See
e.g. Num . 9: 11 . g. Or "for himself," Hebrew ambiguous h. Or "cloth"
52a מרקו ט"ז Transcript 1.1
a. Crossed out words b. Mem changed to Lamed c . Margin inserts
"מ הדלת שנקנר • 4והביטו וראו האנן נהפכת • sוכאשר נכנסר ' missing phrase :
Translation 1.1 Mar.16 52b
Miryam Magdalith and Miryam the mother of Yoseph saw
47
where the body of Yeshua was laid.
16: 1 And when the Shabbatha had passed over, Miryam
Magdalith and Miryam the mother ofYa'aqov and Shelomi,b
bought precious ointment in order to anoint Yeshua.
2 And they came to the grave in the moming ofthe day afier the
weekly Shabbath,C and the sun was already coming up. 3 Now
they were speaking among themselves, "Who will throw offthe
stone for us from the opening which is in the grave?" 4 Then they
looked and saw the stone, overthrown! 5 And when they entered
into the grave, they saw, sitting at the right side, a young man
clothed with a white garment, and they feared. 6 But he said to
them, "Do not fear, you are seeking Yeshua Notsri who was
hanged - he is not here! See, this is the place where they laid
him. 7 Go immediately to the talmidim, and to Keipha, and say to
them that he will be d before them in Gelilah - there you will see
him, like [he] said to you."
8 Then they departed, and fled away from the grave according to
the greatness ojtheir fear, and they trembled, and did not tell any
man a thing.
9 Now Yeshua, when he had retumed alive - the first daye in the
moming, he first appeared to Miryam Magdalith - her from
whom he drove out seven demons. 10 Then she went and reported
to the others who had beenf with Yeshua, who continued
mouming and groaning and weeping and sighing. 11 When they
heard that he retumed alive, and that she saw him,
a. This was the high Sabbath ofthe Feast ofUnleavened Bread, not the weekly
Sabbath. b. Or "Shelomith" - The Hebrew name for 'Salome' c. "the
day after" - this was the moming ofthe Feast ofFirst Fruits, which was always
"the day after" the weekly Sabbath (see Lev. 23 :11). Matthew 28: 1 makes it
clear that this was the first "day one," i.e. the day after the weekly Sabbath.
d. See Mat. 28:7 and footnote e . Not 'on the first day.' Yeshua did not rise on
the first day, but he first appeared on the first day. f. Lit. "stood"
53a מרקו ט"ז Transcript 1.1
) !lliולא האמינו • 12ואחר זה הוא נראה לשני תלמידים
שהולכים לעיר אחת בצורת נרים 13והם הלכו
וספרוהו לאחרים תלמידיו והם לא האמינו ·
14ואחר יום א שיושבין בשולחן כל אחד עשר לאכול ·
ישוע ] ר :נראה להם להבחין מיאונם
וקושי לבם כי אותם לא האמינו לאותם
שראוהו שחזר חי 15ואמר להם לכו בכל העולם
דרשו דבר מלך השמים לכל בריה 16אותו
שיאמין ויהיה טבול יהיה נושע ואותו שלא
יאמין ימחה • 17ואלה הנפלאות יעשו אותם
שיאמינו הם ירפאו בשמי המשוטנים וידברו
חלוף לשונות 18שום מיני בהמות ונחשים ארסיים
לא יזיקום ויניחו הידים על החולים וירפאו
19ואדונינו ישוע משיח אחר שהוא
דבר להם עלה לשמים ויושב
לימין השם • 20והם הלכו בכל
העולם לדרוש בעזר השם
עם דברים טובים
ועם נפלאות
שיעשו:
תם תם
ויחתם
פה
•• ••
: תמו פרקי מתת יהו נד ופרקי מרקו יו
a.Heb. way of speaking. Yeshua met them and started talking with them as ifhe
were a stranger. See Luke 24: 13-31 . b. Or "created thing" c. Or "wiped