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Originally no title was attached to the book. The name “Acts ofthe Apostles” was probably given it in the Second Century C.E.The “Bäsār” (Full Message or Gospel) of Rabbi Silas (Luke)and The Acts are two volumes of a single work.The name ‘Luke’ evolved from ‘Silas’ into ‘Lucius’ then ‘Luka’ andfinally ‘Luke.’Acts speaks of actions or deeds, because it is a book full ofaction. The longer title of Acts of the Apostles likely comes fromthe predominance of apostles in the book, particularly RabbiShimon Kefa and Rabbi Sha’ul. Yet, the book does not describethe authority of an elite group of leaders, but the work of theHoly Spirit through the lives of Netzarim Rabbis as they bring thefull message of Redemption to common believers in Israel andthe Diaspora.It has rightly been suggested a better and enlarged title for thebook would be “The Chronicle of the Risen King Messiah by theHoly Spirit in and through the Netzarim Community.”
Neither the “Book of Luke” nor the “Acts of the Apostles”identify their author, yet most authorities agree Rabbi Silas(Luke) was the author of both. Ancient witnesses, dating as earlyas 170 C.E., are practically unanimous in identifying Rabbi Silas.There is significant internal evidence to suggest Rabbi Silas’authorship.First, both books are addressed to Ahabayahu (Theophilus) theHigh Priest, and Acts mentions a “first account,” which obviouslywas the “Book of Luke”. Second, there are three “we”sections, where the narrative is written in the first person plural(Acts 16:10-17; 20:5-21:18; 27:1-28:16). Netzarim tradition fallsin line in identifying Rabbi Silas as Rabbi Sha’ul’s fellow-travelerand cousin. Third, the writings of Rabbi Silas have similar styleand language, as well as a natural flow between each other.Authorship
Acts, Actions, Deeds & ConductThe purpose of all Scripture is to provoke a particular active response in the reader orhearer. Without an active response that doesn’t eventually engage all of a man’sorgans, the occupant is a receiver only, absorbing what he hears and not putting it intopractice.In Scripture, fruit is frequently used as an analogy of the results produced through actionor in action. So there’s either good fruit or bad fruit.Contrary to popular belief, Yahweh ultimately judges a man on his actions, rewardinghim for the propriety of his choices and punishing him for the improprieties."Even a child is known by his actions, by whether his conduct is pure and right."(Proverbs 20:11)"I Yahweh have spoken. The time has come for me to act. I will not hold back; I will nothave pity, nor will I relent. You will be judged according to your conduct and youractions, declares the Sovereign Yahweh." (Ezekiel 24:14)"If one of you says to him, "Go, I wish you well; keep warm and well fed," but doesnothing about his physical needs, what good is it? In the same way, faith by itself, if it isnot accompanied by action, is dead." (James 2:16-17)
"They claim to know Elohim, but by their actions they deny him. They are detestable,disobedient and unfit for doing anything good." (Titus 1:16)"By their fruit you will recognize them. Do people pick grapes from thornbushes, or figsfrom thistles?" (Matthew 7:16)"Elohim will give to each person according to what he has done." (Romans 2:6)"He repays a man for what he has done; he brings upon him what his conductdeserves." (Job 34:11)"…and that you, O Yahweh, are loving. Surely you will reward each person according towhat he has done." (Psalm 62:12)"If you say, But we knew nothing about this, does not he who weighs the heartperceive it? Does not he who guards your life know it? Will he not repay each personaccording to what he has done?" (Proverbs 24:12)"I Yahweh search the heart and examine the mind, to reward a man according to hisconduct, according to what his deeds deserve." (Jeremiah 17:10)"I dispersed them among the nations, and they were scattered through the countries; Ijudged them according to their conduct and their actions." (Ezekiel 36:19)"For the Son of Man is going to come in his Fathers glory with his angels, and then hewill reward each person according to what he has done." (Matthew 16:27)
"It is not surprising, then, if his servants masquerade as servants of righteousness. Theirend will be what their actions deserve." (2 Corinthians 11:15)How can we be judged on the heart alone when Jeremiah 17:9 says: “The heart isdeceitful above all things and beyond cure. Who can understand it?”“For from within, out of mens hearts, come evil thoughts, sexualimmorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly.” (Mark 7:21-22)In light of this, how do we reconcile Scripture that seems to show judgement based onthe heart of a man as in these verses?:“But Yahweh said to Samuel, ‘Do not consider his appearance or his height, for I haverejected him. Yahweh does not look at the things people look at. People look at theoutward appearance, but Yahweh looks at the heart.’” (1 Samuel 16:7)“For the word of Elohim is alive and active. Sharper than any double-edged sword, itpenetrates even to dividing soul and spirit, joints and marrow; it judges the thoughtsand attitudes of the heart” (Hebrews 4:12)To add further confusion to the mix, our Rebbe, King Messiah Yahshua, tells us thatcontemplation of evil, introducing the faculty of thought as a third component which canlead to judgement. “But I tell you that anyone who looks at a woman lustfully hasalready committed adultery with her in his heart.” (Matthew 5:28)
Rabbi Silas wrote his Full Message to Ahabayahu (Theophilus)HaKohane “that you may know the certainty of those things inwhich you were instructed” (Luke 1:1-4). Acts provides a follow-up to the Messianic Accounts. It is a look at the post-resurrectionministry of King Messiah YahShua, through the key figures of theearly Netzarim Movement that was rising up inside Judaism. Inthe strictest sense, Acts is not merely a history of the earlyNetzarim Movement. There are many events of the first thirtyyears of the Movement that are excluded. Rabbi Silas is primarilytelling the story of the movement of the Netzarim from itsorigins in Jerusalem to the heart of the Israelite Diaspora as theApostles “sift the house of Israel among all nations.” (Amos 9:9)Purpose
The Acts gives the West a clear understanding of the origins ofthe Netzarim Movement. It tells of the Full Messianic Messageof Redemption heralded by these Jewish Apostles and how itaffected Israel and the Diaspora; and the inclusion of themessage to the Gentiles as they shed their pagan lifestyle andbelief systems and became Israelites by conversion as did Ruth.“Dont urge me to leave you or to turn back from you. Whereyou go I will go, and where you stay I will stay. Your people willbe my people and your Elohim my Elohim.” (Ruth 1:16) In sodoing, it demonstrates the definite distinction that the NetzarimFaith sometimes referred to as “The Way” (Acts 9:2) fulfilledJudaism. Acts provides evidence for the apostleship of NasiRabban Yakkov haTzaddik (High Justice High Rabbi James theJust), Rabbi Shimon Kefa, Rabbi Yochannan ben Safedy, andRabbi Sha’ul IshTarshish, a Pharisee, the son of a Pharisee (Acts23:6), allowing their writings greater acceptance, because itvindicates the Netzarim and the Messianic Accounts (Bäsār) andthe Apostolic Writings’ writers.
The primary purpose of the book as all scripture is described in 2Timothy 3:16-17, “All Scripture is breathed by Yahweh, and isprofitable for doctrine, for reproof, for correction, forinstruction in righteousness, that the man of Yahweh may becomplete, thoroughly equipped for every good work.” The bookof Acts gives us great instruction on how the “Age ofRedemption” is to be lived out.
ChronologyThe dates for the period after Rabbi Sha’uls labours began arereasonably certain, and most critics are substantially agreed.Those of the period from the Ascension to the time when RabbiSha’ul began his labors at Antioch are somewhat uncertain. TheAscension and the founding of the Messianic Community onShavuot (Pentecost) must, be placed as early as 30 C.E., and thisgives a longer interval for the events recorded in the first elevenchapters of Acts. As modified the following are the outlines:• 30 C.E. The Resurrection, the Ascension, the Full Messianic Message firstPreached on Pentecost, Holy Spirit Sent, the Messianic CommunityFounded, and the Events Embraced from Acts 1 to Acts 6: 8.• 37 C.E. Conversion of Rabbi Sha’ul IshTarshish. Acts 9:1-19.• 38-40 C.E. Period of Rabbi Sha’uls Yeshiva in Arabia.
• 41-43 C.E. The Labors of Rabbi Shimon Kefa and the Conversion of theGentiles Recorded in Chapter 9-11.• 44 C.E. Martyrdom of Rabbi Yakkov haTzaddik (James the Just), andDeath of Herod. Acts 12.• 45-47 C.E. Rabbi Sha’uls First Missionary Journey. Acts 13, 14.• 49 or 50 C.E. Bet Din (Council) at Jerusalem. Acts 15.• 51-53 C.E. Rabbi Sha’ul on His Second Missionary Journey. Acts 15-18.• 54-56 C.E. Rabbi Sha’ul at Ephesus, nearly three Years. Acts 19.• 57 C.E. Rabbi Sha’ul a Second Time at Corinth.• 58 C.E. Rabbi Sha’ul Goes to Jerusalem, is seized, imprisoned. Acts 20-23.• 59-60 C.E. Rabbi Sha’ul Imprisoned at Cæsarea. His defense beforeFestus and Agrippa. Acts 23-24.• 61 C.E. Rabbi Sha’ul sent to Rome. Shipwrecked. Acts 27-28.• 62 C.E. Imprisoned at Rome. The End of the Chronicle.To this I may add that there is reason to believe that Rabbi Sha’ul was acquitted andreleased in 63 C.E., preached in Spain, Greece and Asia, until 67 or 68 C.E., was again seizedin Nicopolis in Epirus, taken to Rome a second time, and put to death in 68 C.E.
PEREK ALEPH (CHAPTER ONE)“1 In my first account, O Ahabayahu (Theophilus - "A lover ofYahweh."), concerning all those things that our King Messiah YahShuabegan to do and to teach 2until the day He ascended, after He hadcommanded the apostles, those whom He had chosen through the HolySpirit, 3 to whom also He did present Himself alive after His suffering, withmany signs and wonders during the forty days while being seen bythem, and speaking about the Kingdom of Elohim. 4 And being assembledtogether with them, He commanded them not to depart fromJerusalem, but to wait for the promise of the Father, which, [said he,] `Youheard from Me; 5 for Yochannan, indeed, immersed with water, but youshall be immersed into the Holy Spirit -- after not many days.’
|1| In the sefer harishon (first book) I wrote about everything(Everything our Rebbe set out to do and teach is the subject of the Book ofLuke [Silas]. In this book, Rabbi Silas sets out to chronicle the achievementsof how the Messianic Community set itself up in the framework of Judaismbut was still able to include, aggressively the Yah-fearing Gentiles.However, today the problem is more complex .Yochannan HaKohane had been in office a very long time when he wasdeposed by Vitellius. Theophilus was then given the office of High Priest bythe Jewish People. He held the position from 37-41 C.E. He was instructedby Rabbi Silas [Luke] in the Life of the Messiah [Luke 1:4]), aboutYahShua (Our Beloved Rabbi, King Messiah YahShua), both what he beganto do and the asah (commandment, precept; good act (deed), mitzvah, virtue) he began to order or command,The cultural superstructure of the faith of YahShua,Messiah of Israel, has become so Gentilized that mostJews find it hard to believe the Full Messianic Message isas much for them as for the Gentiles [Acts 11:18; 15:1].,O Ahabayahu (The name means "A lover ofYahweh." He was the High Priest, as mentioned byJosephus, at the time of this writing. Josephus tells usthat the High Priest Yochannan , who succeeded Caiaphasin 36 C.E., had a brother Theophilus.This book isaddressed tome?Ahabayahu HaKohen
|2| until HaYom (The Day), when he made aliyah (ascent to theHeavenlies), having given mitzotaiv (Messiah’s Commandments) inthe Ruach Hakodesh (Holy Spirit) to the Shluchav(Emissaries, Ambassadors, or Apostles: Mat. 10:2-4) whom he chose(Rebbe YahShua received the Spirit without measure, and all he did was inthe Spirit. He also imparted a measure of the Spirit, before he ascended, tothe Apostles to help them in their work (John 20:22).|3| to whom also he presented himself chai (alive), after his Messianicunōtō (sufferings), by many convincing proofs, duringarbaim yamim (40 Days, 11 appearances are recorded.) appearing tothem (Apostles) and speaking concerning the MalchutElohim (Kingdom of the Mighty One).|4| And while gathering them at a yächədäv (assembly, The words"assembled together" literally means "took salt together," an idiom foreating a fellowship meal together from echäd meaning “together, inunity, in unison.” Rebbe YahShua was once again eating with them), Rebbe,Melech HaMoshiach (Our Beloved Rabbi, King Messiah) gave instructionsto them not to depart from Yerushalayim (Isaiah 2:3, 5) haddeclared that Jerusalem should be the place where the Bäsār should befirst preached), but to wait for the tochiylo (promise) of HaAv(The Father) (Joel 2:28; Zech. 2:10; John 14:16; 15:26; Matt. 3:11).
They must wait for the Spirit, that they might speak, on the great day ofthe inauguration of the kingdom, as the Holy Spirit gave them utterance(Acts 2:4). The conditions of citizenship in the kingdom must be spoken bythe Spirit) which he said, "You heard of from me. [Ps. 27:14]|5| "For [Kahani] Yochanan [ben Zakki] gave a tevilah immersion[Matthew 3:1] Rabbi Yochannan’s water immersion accomplished bodilypurification for the “Chozrim Bitshuvah,” a person whoturns from sin to Yahweh in repentance. Rebbe YahShua’s promisedimmersion into the Holy Spirit would give the Believer power fromYahweh to continue living a holy life and to evangelize others to includethemselves into the Kingdom [Luke 3:16]) of teshuva (Repentance)with a mikveh mayim (pool of living water at least 300 gal.), butyou will receive a tevilah in the Holy Spirit not many days from now."[Joel 3:1;(2:28)] (Only 10 days after these words were spoken) [Thepromise of the Father is called by Rebbe YahShua "being immersed withthe Holy Spirit." You can be immersed yourself. It is not dependent on theone being immersed, but on the one doing the immersion. All the receiverneed do is yield to what the immersion is doing. It is important to note theexperience they will receive is not the new birth. For some this is confusingbecause the scripture also defines the new birth as an immersion.
It, however, is described as the experience of the Holy Spirit immersing thebeliever into Messiah’s body. "For by one Spirit we were all immersed intoone body…" (1 Corinthians 12:12-13). In Acts 1:5 Rebbe YahShua isessentially restating the words of Rabbi Yochannan the immerser found inMatthew 3:11 where speaking of Messiah he says, "… He will immerse youwith the Holy Spirit and fire." In Matthew 3:11 it is not the Holy Spiritdoing the immersing, it is Messiah who is the agent of the Mikvah and He isnot immersing into His body, but into the Holy Spirit. As such, this is aseparate experience from the new birth. Many of these individuals hadalready received the Holy Spirit in regeneration (John 20:22). The promiseof the Father was an experience subsequent to salvation and is describedby Messiah as "being immersed with the Holy Spirit."]“ 6And while they were together, they asked him, saying, `Our Sovereign,will You at this time restore the Kingdom to Israel?”|6| And at yechidus (assembly, it is another day than the one spoken in theprevious verses; now the Apostles are with Rebbe YahShua at their base onthe Mount of Olives.), having come together, they were asking him saying,"Adoneinu (Our Lord), is it at this time that you are restoring the MalchutHashem (Kingdom of Yahweh) to Am Yisroel (Commonwealth of Israel)?"[“…I Yahweh will hasten it in his time. Isaiah 60:22.
What Rebbe YahShua’s talmidim were asking is not amiss. Every Believerhas asked the same thing, “When is the Messianic Age?” The mistake wemake is to separate the 1st Advent from the 2nd. It is one series of seamlessactions. Our Messiah came 1st to ransom the many, die, and resurrect thethird day (Mark 10:33-45), this would restore the religion and reform thePriesthood, 2nd to set in motion a revolution that caused the dispersion ofIsrael all over the world to effect change in all people. By doing this Hisdoctrine, Messiahism, spread along the route of the Diaspora. 3rd, to callout the Gentiles and incorporate them into a Commonwealth of Israel. Thisis the promise that the Father made YahShua, “the government will beupon your shoulders (Isaiah 9:5-6; Luke 1:79). Even his Talmidim (Disciples)misunderstood all the implications of the Messianic Message. RebbeYahShua filled this gap in their understanding by focusing their attentionnot on his return but on the task of evangelization of the message, thatwould hasten His return. We learn later Rabbi Kefa got the point.
Today, present Talmidim (disciples) in the Christian World are also dull ofunderstanding. They will gloat how the Lord’s disciples just did not getit, but they likewise do not get it, even less. Yahweh did indeed set inmotion the things it would take to restore the Commonwealth of Israel.The Church is not the “New True Spiritual Israel,” having replaced the OldIsrael. That is the heresy of “Replacement Theology,” or should I say“displacement Theology!” This heresy is known by many names, “CovenantTheology, Kingdom NowTheology, Dominionism, Reconstructionism, Restorationism, and is thebasic teaching of Catholic Theology. This false theology attacks the veryroot of our Lord’s character. That Yahweh could break His word is heresy!He is hastening the Messianic Age in its time. ]
7He said to them: ‘It is not for you to know the times or dates the Fatherhas set by his own authority. 8But you will receive power when the HolySpirit comes on you; and you will be my witnesses in Jerusalem, and in allJudea and Samaria, and to the ends of the earth.’9After he said this, He was taken up before their very eyes, and a cloud hidhim from their sight.10They were looking intently up into the sky as he was going, whensuddenly two men dressed in white stood beside them. 11’Men of Galilee,’they said, ‘why do you stand here looking into the sky? This sameYahShua, who has been taken from you into heaven, will come back in thesame way you have seen him go into heaven.’” (Acts 1:6-11)
|7| But Rebbe, Melech HaMoshiach (Our Beloved Rabbi, King Messiah) said to them, "Itis not for you to have daat (Knowledge) of the itim (times) or moadim (seasons) which[Elohim] HaAv (The Father) has set by his own samchut (authority). [Deuteronomy29:29; Psalms 107:13] (This was a reproof, not only to them, but to those in all ages whoseek to know "the times or the seasons, which the Father hath put in his own power.")|8| "But you will receive koach (power: not temporal power, such as they dreamedof, but spiritual and moral power. The critical event is the Holy Spirit coming upon theirlives. When He comes upon them, they will receive power) when the Ruach Hakodeshhas come upon you, and you all will be the Eidus (the Witness) of me, in Yerushalayimand in all Yehudah (Judea) and Shomron (Samaria) and as far as ad ketzeh haaretz(whole Earth)." (First, in Jerusalem, the seat of Judaism, the capital of King YahShua’s owncountry, the place where the Messiah lived, taught, was crucified & resurrected; then inan ever-widening circle from that center; in Judea, then in Samaria, then to the uttermostparts of the earth. This order was followed exactly. It should always be followed in ourefforts to evangelize the world. Yahweh does not want us to spend our days ponderingeschatology and speculating on prophetic questions about a future kingdom. Rather weare to receive His power to be witnesses of a Kingdom that is here and now in the HolySpirit. Much of what Yahweh will do universally in the coming Millennial Kingdom, He isdoing now in the congregation by the Holy Spirit (Romans 14:17). But instead of beingphysical, it is spiritual; instead of being nationalistic, it is for all people; and instead ofbeing a sudden event, it is expanding gradually.)
|9| And having said these things, while they were looking on, in an aliyah ascent toShomayim, Moshiach was taken up, and an anan (cloud, this was not an ordinary cloudbut the manifestation of the Presence, the Shekinah cloud that often appeared over theTabernacle. Rebbe Melech haMoshiach YahShua is the ultimate glory of Yahweh) (John1:14) took him away from their eyes.|10| And as they were gazing intently into Shomayim (Heaven), while Moshiach(Messiah) was going—hinei (Behold!)--two beings, enrobed in white, had been presentwith them (These were most certainly angels, who in the Scriptures often appear as men.Their white clothing is reminiscent of the angels who appeared at the tomb on the day ofthe Yahshua’s resurrection. Rabbi Silas called the angels at the tomb "men" (Luke 24:4),while Rabbi Yochannan refers to them as angels (John 20:12).|11| Also, these said, "Men of the Galil, why do you stand looking into Shomayim? ThisRebbe, Melech HaMoshiach Yahoshua, the one having been taken up from you intoShomayim, will also come again in like manner as you saw him going into Shomayim(His first coming was completed, and he would return in the same way. Rebbe YahShua iscoming back again. At that time His Kingdom will be consummated)."
MattenYahu Chosen to Replace YaHudah (Judas)“12Then they returned to Jerusalem from the hill called the Mount of Olives, a Sabbathdays walk from the city. 13When they arrived, they went upstairs to the room where theywere staying. Those present were Kefa and Yochanan and Yaakov and Adam and Pinchasand Toma and Ban-Talmai and Mattityahu and Yaakov Ben-Chalfai and Shimon theZealot and Yehudah Ben Yaakov. 14They all joined together constantly in prayer, alongwith the women and Miriam the mother of YahShua, and with his brothers.15In those days Kepha stood up among the Believers (a group numbering about a hundredand twenty) 16and said, ‘Brothers, the Scripture had to be fulfilled which the Holy Spiritspoke long ago through the mouth of David concerning YaHudah, who served as guide forthose who arrested YahShua— 17he was one of our number and shared in this ministry.’18(With the reward he got for his wickedness, YaHudah bought a field; there he fellheadlong, his body burst open and all his intestines spilled out. 19Everyone in Jerusalemheard about this, so they called that field in their language Akeldama, that is, Field ofBlood.)
20’For,’ said Kepha, ‘it is written in the book of Psalms, “May his place be deserted; letthere be no one to dwell in it,” and, “May another take his place of leadership.”21Therefore it is necessary to choose one of the men who have been with us the wholetime the King YahShua went in and out among us, 22beginning from Yochannan’simmersion to the time when YahShua was taken up from us. For one of these mustbecome a witness with us of his resurrection.’23So they proposed two men: Joseph called Ben Navi (also known as Justus) andMatthias. 24Then they prayed, ‘Adonai, you know everyones heart. Show us which ofthese two you have chosen 25to take over this apostolic ministry, which YaHudah left togo where he belongs." 26Then they cast lots, and the lot fell to MattenYahu; so he wasadded to the eleven apostles.” (Acts 12-26)|12| Then they returned to Yerushalayim from the Mount of Olives (This is the actualplace of the Messiah’s expected coming (Zech. 14:4).), which from Yerushalayim is aShabbat walk (About 2000 cubits or 1000 yards or ¾ of a mile).
|13| And when they entered, they went up into the upstairs where they were staying(The upper room (hyperoon), where the first community was remaining (Acts 1:13: houesan katamenontes) after the ascension and where the Pentecost event occurred (Acts2:1-2), already had an established significance for Rabbi Silas. Rabbi Silas represents thiscenter as the prototype for the primitive communal places of worship. The Greek word(hyperoon) appears only in Acts and always in contexts that denote a place of worship.According to Acts (9:37, 39) Tabitha, a member of the community of widows in Joppa,was laid in such an upper room after she died. Acts 20:7-8 describes an early Messianicmeeting for Sabbath worship in an upper room at Troas in Asia Minor. This report, givenin the first person, specifically observes that there were many lights in the room (Acts20:8). Moreover, inside the House of Rabbi Shimon Kefa in Capernaum, which wastransformed into a house synagogue by the second half of the first century, numerousfragments of oil lamps have been found. Upper rooms had previously acquired somereligious significance in the Old Testament (2Kgs 4:10-11: aliyya; Dan 6:11: alit, LXX:hyperoon). This is perhaps why, at a later time, they became favorite meeting places forscholars. As shown by a third-century synagogue inscription in Stobi (Dalmatia),synagogues sometimes had special upper rooms (hyperoa).), that is, Kefa (Peter) andYochanan (John) and Yaakov (James) and Adam (Andrew) and Pinchas (Phillip) andToma (Thomas) and Bar-Talmai (Bartholomew) and Mattityahu (Matthew) and YaakovBen-Chalfai (James, son of Alpheus) and Shimon (Simon) the Zealot and Yehudah BenYaakov (Judas, son of James).
|14| These all with one mind were continually devoting themselves to tefillah, with thenashim (With the women – Rabbi Silas wants to be certain we are aware women wereincluded in the group.) and with Miryam the Em (Mother) of Rebbe (Mary has been givenan exalted status by many. Yet, she realizes her need for the promise of the Father. She hadapparently recognized her need for a saviour (Luke 1:46-47) and received her son as theSon of Yahweh, her King and her saviour.), Melech HaMoshiach (King Messiah) and with hisachim. (The half brothers of YahShua were there as well. Though they did not believe inHim before the crucifixion (John 7:5), there has been a change. His brothers wereYakkov, Yoses, Yehudah and Shimon (Mark 6:3). 1 Corinthians 15:7 tells us after Hisresurrection, Rebbe YahShua actually appeared to his oldest brother Rabbi Yakkov, wholater becomes the pastor of the Jerusalem Community. Yehudah also developed into aleader in the Community (Acts 12:7; 15:13; 21:18; Galatians 2:9; James 1:1; Jude1).|15| And at this time, having stood up, Kefa, in the midst of the Achim bMoshiach(Brotherhood of Messiah), [there were 120 persons in the place - It appears not all of the500 Rebbe YahShua had appeared to (1 Cor. 15:6) followed his instructions to wait inJerusalem. ]|16| said, "Achim bMoshiach, the Kitvei Hakodesh had to be fulfilled, which the RuachHakodesh foretold through the peh (Mouth) of Dovid Hamelech ( King David) concerningYehudah (Judah or Yahudah ish Kariot, Rabbi Shimon Kefa saw Psalms 41:9 and 109:8 aspertaining to Judas), who became a guide to the ones arresting Yahoshua (YahShua).[Rabbi Kefa sees the replacement of Judas a fulfillment of Psalms 69:25 and 109:8.]
|17| "For he had been numbered among us, and he received his ministry in theMessianic avodas kodesh (holy worship, service) of the Moshiachs Shluchim (Messiah’sAgents).|18| (Now this man, therefore, acquired a sadeh out of the sachar [reward] of hispeysha and, having fallen headlong, he plotst [burst] open in the middle and all theinward parts of him were poured out.|19| And this became known to all the ones inhabiting Yerushalayim, so that the sadeh[field] became known in their language as `Akeldama, that is `Sadeh of Dahm.) [RabbiSilas adds a parenthetic note about the death of Judas. There is no discrepancy withMatt. 27:5-10. The priests, considering the bribe money paid to Judas to be his legalproperty, purchased the field in his name. It may be that Judas hung himself, but it was along while until he was found. Either his body hung so long he was dismembered whenthe rope broke or when he was finally cut down. Hanging by a rope, however, was notcommon in ancient times. More common was impalement through the middle of thebody over a sharp stake. If Judas threw himself over the stake headlong his body wouldhave first swelled up and then burst open.]|20| "For it has been written in the Sefer Tehillim (Books of Psalms), "TEHI the place ofhim NESHAMMAH (one being deserted)...VAL YEHI YOSHEV" ("May his place bedeserted and let him not be the one dwelling in it"—Ps. 69:26) and "PEKUDATO YIKACHACHER" ("his place of leadership may another take"—Ps. 109:8)
|21| "It is necessary, therefore, that one of the anashim who accompanied us during allthe time in which Rebbe, Melech HaMoshiach Adoneinu Yehoshua went in and went outamong us,|22| "beginning from the tevilah of teshuva of Yochanan until the day when Moshiachwas taken up from us--one of these should become Eidus (Witness) with us to theTechiyas HaMoshiach (Resurrection of Moshiach)."|23| And they put forward two anashim (choices), Yosef Bar-Sabba (Joseph the son of theSabbath), also called Justus (Tzaddik), and Mattityahu (Matthew).|24| And having davened (prayed) , they said, "Adonoi, you have da’at (knowledge) ofthe levavot of Kol Bnei Adam (Family of the sons of Adam). Therefore, show which ofthese two is your bechirah (choice, selection) [1st Sam. 14:41]|25| "to take the place of this avodas kodesh ministry and Shlichus from which Yehudahturned aside to go to his own place."|26| And they drew lots (Prov. 16:33; Lev. 16:8), and the lot fell to Mattityahu, and hewas numbered with the Achad Asar (eleven) of Moshiachs Shluchim (Messiah’s agents).
PEREK BEIT (CHAPTER TWO)“ 1When the day of Pentecost came, they were all together in one place. 2Suddenly asound like the blowing of a violent wind came from heaven and filled the whole housewhere they were sitting. 3They saw what seemed to be tongues of fire that separatedand came to rest on each of them. 4All of them were filled with the Holy Spirit andbegan to speak in other tonguesas the Spirit enabled them.5Now there were staying in Jerusalem Yah-fearing Jews from every nation underheaven. 6When they heard this sound, a crowd came together in bewilderment,because each one heard them speaking in his own language. 7Utterly amazed, theyasked: "Are not all these men who are speaking Galileans? 8Then how is it that each ofus hears them in his own native language? 9Parthians, Medes and Elamites; residents ofMesopotamia, Judea and Cappadocia, Pontus and Asia, 10Phrygia and Pamphylia, Egyptand the parts of Libya near Cyrene; visitors from Rome 11(both Jews and converts toJudaism Cretans and Arabs—we hear them declaring the wonders of God in our owntongues!" 12Amazed and perplexed, they asked one another, ‘What does this mean?’Some, however, made fun of them and said, ‘They have had too much wine.’” (Acts 2:1-13)