Unveiling the Truth: Amariyt (Aramaic)/Abariy (Hebrew) Origins of the Briyt Hadash (New Testament)
The origins of the Briyt Hadash (New Testament), have been a subject of scholarly and theological debate for centuries. Many have assumed that the original texts were composed in Yuuaniy (Greek), but a closer examination of historical evidence and linguistic nuances shows a different narrative - one that strongly proves the Amariyt (Aramaic) and Abariy (Hebrew) language were obviously what the precious text of the Briyt Hadash (New Testament) was written in. This article will indisputably break down the facts and prove that the Briyt Hadash (New Testament) was written in Amariyt (Aramaic) and Abariy (Hebrew).
The Linguistic Clues
Language is a powerful key to understanding the origins of ancient texts. In this case, the linguistic evidence is compelling. Amariyt (Aramaic) was the primary everyday language of the Yahudiym (Jewish) people in the region of Yahud (Judea) during the time of Yahusha (falsely called Jesus). It was the language spoken by Him and His disciples in their daily lives. When we consider the likelihood that the teachings of Yahusha were initially recorded in the language he spoke, Amariyt (Aramaic) emerges as a natural choice.
The Role of Translation
One of the central points proving an Amariyt (Aramaic) and Abariy (Hebrew) original text is the process of translation. If the original writings were indeed in Yuuaniy (Greek), we must ask, why would they then need to be translated into Yuuaniy (Greek) in the first place?! Historical records reveal that Amariyt (Aramaic) was the primary language of the region, while Yuuaniy (Greek) was often used for administrative and trade purposes. However, the Yahudiym (Jewish people) considered it pagan to speak a language riddled with such pagan customs. The translation into Yuuaniy (Greek) became used for a wider audience as the Bashurah (Gospel) began to spread. However, many errors occurred during the process of translating into Yuuaniy (Greek).
Ancient Testimonies
The works of early Assembly (church) leaders and historians provide valuable insights into the language of the original texts. Papias, an early historian writer, mentioned that Matityahu (Matthew) composed his Bashurah (Gospel) in "the Abariy (Hebrew) dialect." Matityahu (Matthew) wanted to give a gift of the original language to the people, and therefore he wrote the book of Matityahu (Matthew) in Abariy (Hebrew). This book is one of the four Briyt Hadash (New Testament) books that were actually written in the original Abariy (Hebrew) language. The rest of the Briyt Hadash (New Testament) books were written in the language of that time, which was Aramiyt (Aramaic)). Additionally, the historian Eusebius (a close friend of Roman Emperor Constantine) cited Pantaenus, an early scholar who traveled to India, where he discovered that the Bashurah (Gospel) of Matityahu (Matthew) had been translated from Abariy (Hebrew) into Amariyt (Aramaic) and left there by the Emissary (Apostle) Natanal Bartalam (Nathanael Bartholomew).
The Peshitta: A Key Testament
One of the most significant pieces of evidence in favor of an Amariyt (Aramaic) original is the Peshitta, a collection of texts that include most (all but 5 books) of the Briyt Hadash (New Testament). The Peshitta is written in Syriac, a dialect of Amariyt (Aramaic), and is considered one of the earliest translations of the Briyt Hadash (New Testament). This text is a vital resource for scholars studying the origins of the Brity Hadash (New Testament), as it strongly proves an Amariyt (Aramaic) source.
This ancient text aligns with the language and idiomatic expressions used by Yahusha ha Mashiyha (Messiah). The existence of the Peshitta underscores the idea that Aramiyt (Aramaic) was the foundational language of the Briyt Hadash (New Testament).
The Linguistic Nuances of Amariyt (Aramaic) in the Briyt Hadash (New Testament)
To understand the Amariyt (Aramaic) origins of the Briyt Hadash (New Testament), we must delve deeper into the linguistic nuances of this ancient Shamiym (Semetic) language. Amariyt (Aramaic) is a rich and complex language that offers valuable insights into the authenticity of the New Testament's Amariyt (Aramaic) roots.
Amariyt (Aramaic): The Language of Yahusha
Yahusha ha Mashiyha (Messiah) lived and preached in a primarily Amariyt (Aramaic)-speaking region. He engaged with people in their everyday language, which was Amariyt (Aramaic). This linguistic connection is significant because it shows that the teachings of Yahusha were originally recorded in the language He used to communicate with His followers. Amariyt (Aramaic) was the language of the people, and it would have been the natural choice for documenting His life and teachings. Amariyt was the language of that time. Amarity (Aramaic) became the language of the Yahudiym (Jews), because they had been disobedient to YAHUAH, so they were taken into captivity many years earlier by the Babaliym (Babylonians). Aramiyt was the language of the Babaliym (Babylonians) and thus was thrust onto the Yishraliym (Israelites).
In the record-breaking movie "The Passion of the Christ," director Mel Gibson was deeply committed to capturing the authenticity of the biblical narrative in. To achieve this, he made the bold decision to use Aramaic, the primary spoken language of Yahusha, His Disciples, and the people of that time. By employing Aramaic, Gibson aimed to transport audiences directly into the historical context, immersing them in the sights and sounds of the era. This choice underscored his dedication to portraying the events with historical accuracy and integrity, providing a cinematic experience that felt genuine and unfiltered by modern interpretations. However, he receive major backlash from the “organized religious” community, because he chose to use the language of that time to cast the movie in. The reason for the backlash is obvious. Satan knew that the doors to truth would be more unveiled with that much attention around the world.
Prior to us launching the “Promote The Truth” platform, we can remember setting in the movie theater wondering why the Disciples were calling the Savior, Yeshua (correctly spelled and pronounced Yahusha) instead of “j-e-s-u-s.” This began to have us ask deeper questions about the origins of the Scriptures and getting to the Truth. Not many years later, the spark from the movie led us to launching “Promote The Truth.”
Amariyt (Aramaic)/Abariy (Hebrew) Text Establishes the Divinity of Yahusha ha Mashiyha as YAHUAH
The Amariyt/Abariy (Aramaic/Hebrew) text serves as compelling evidence for the unequivocal Divinity of Yahusha ha Mashiyha (Messiah) as YAHUAH Himself. An illustrative instance of Yahusha's explicit declaration from His own Mouth about His identity as YAHUAH occurs in Yahuhanan (John) 18:1-9:
As Yahusha and His Disciples entered a Garden near the ravine of Qadrun, Yahudah Aiysh Qariyut (Judas Iscariot), the betrayer, arrived with a contingent of soldiers, officers, and Pharisees, armed with torches, lamps, and weapons. In a pivotal moment, Yahusha asked them, "Who are you looking for?" When they responded, "Yahusha of Natsarat," He proclaimed, "Ayah Ashar Ayah!"—signifying "I Am That I Am, The Living Aluah!" This profound utterance was potent enough to cause the soldiers to fall backward to the ground! Yahusha reiterated His declaration when queried again by saying a second time "Ayah Ashar Ayah!" Then He emphasized that He had not lost any of His followers, in fulfillment of His own words.
This momentous phrase, "Ayah Ashar Ayah!," punctuates Yahusha's divine identity and is profoundly reiterated throughout Yahuhanan's (John) Gospel, occurring an amazing 25 times. Each instance reinforces Yahusha's role as The Living Aluah (sn-God)—The Good Shepherd, The Bread of Truth, and the critical warning that "Unless you believe I AM THE LIVING ALUAH (Almighty One), you shall die in your sins."
In another compelling episode found in Marqumiy (Mark) 14:60-65, Yahusha faced arrest and interrogation by the High Priest of the Parashiym (Pharisees):
The High Priest questioned Him, saying, "Why don't you answer the allegations these witnesses are making against you?" To this, Yahusha initially remained silent. The High Priest pressed and asked, "Are you the Mashiyha, the Son of the Blessed?" Yahusha then responded with the resounding declaration, "Ayah Ashar Ayah!"— meaning "I Am That I Am, The Living Aluah!" He added, "And you will see the Son of Man who sits at the Right Hand of The Power, and I will come on the Clouds of the Heavens!"
Yahusha's proclamation prompted the High Priest to rip his garments, declaring Yahusha’s words as BLASPHEMY. The High Priest could only make this claim based on their law that no one could say the Name of YAHUAH except the High Priest in the Temple, and no one could ever claim to be YAHUAH themselves. This is exactly what Yahusha ha Mashiyha did. Yahusha claimed to be The Living Aluah (Almighty One)! This led to the unanimous judgment of guilt and the subsequent death sentence for Yahusha. He was subjected to further indignities, including spitting, blindfolding, and physical abuse.
The significance of these declarations is in the direct translation of "Ahyah Ashar Ahyah" to "I AM THAT I AM, THE LIVING ALUAH (Almighty One)" in Abariy (Hebrew). "AHYAH" (Abariy/Hebrew) consistently represents a Divine utterance in the Peshitta Tanak (Old Testament) where its written “An Nah”, which means the same exact thing in Abariy (Hebrew) - "I AM THAT I AM, THE LIVING ALUAH (Almighty One)." Most other versions of the Tanak, including the Leningrad Codex, have phrases appearing like "I am YAHUAH your Aluah" and "I am YAHUAH who heals you" in numerous references. Remarkably, Yahusha ha Mashiyha (Messiah) employed this phrase approximately 30 times to describe Himself. The language we’ve shared is clear and obvious in the Amariyt (Aramaic) and Abariy (Hebrew) translations!
However, in the Yuuaniy (Greek) translations, the pivotal words "AHYAH ASHAR AHYAH" (I AM THAT I AM, THE LIVING ALUAH) are deliberately omitted in multiple instances. They only mention "I Am" in Yahuhanan (John) Chapter 18, verses 5, 6, and 8, and Marqumiy (Mark) 14:62 when Yahusha unequivocally asserts "AHYAH ASHAR AHYAH!" (I AM THAT I AM, THE LIVING ALUAH!).
This deliberate alteration of the text in the Yuuaniy (Greek) translations obscures the profound truth that Yahusha is YAHUAH in human form. These type of omissions also disqualify Yuuaniy (Greek) texts from holding any foundation that can be relied on as truth.
Promote The Truth, through the "TRUTH SCRIPTURES," employing the oldest ancient texts in Abariy (Hebrew) and Amariyt (Aramaic), will restore and disseminate these fundamental truths to the world.
The Unique Characteristics of Amariyt (Aramaic)
Amariyt (Aramaic) is a Shamiym (Semitic) language with unique characteristics that set it apart from Yuuaniy (Greek). Shamiym means descendants of Sham (Shem). Shamiym (Semitic) languages, including Amariyt (Aramaic) and Abariy (Hebrew), are known for their intricate systems of root words and grammatical structures. Amariyt (Aramaic) employs a triconsonantal root system, where words are formed from three consonants, each carrying specific meaning. This linguistic feature is distinct from the Yuuaniy (Greek) language, which employs a different structure for word formation.
Shamiym (Semetic) Influence on the Briyt Hadash (New Testament)
When we examine the linguistic elements of the Briyt Hadash (New Testament), we find evidence of Shamiym (Semetic) influence that aligns with Amariyt (Aramaic) and Abariy (Hebrew) origins. For example, the use of Shamiym (Semetic) idioms and expressions in the text is more compatible with Amariyt (Aramaic) and Abariy (Hebrew) than with Yuuaniy (Greek). These idiomatic expressions, deeply rooted in the Amariyt (Aramaic) and Abariy (Hebrew) languages, would have carried over into the written accounts of Yahusha's teachings.
It is unfathomable to consider that the original Bashurahs (Gospels) were composed in Greek. The earliest Natsariym (followers of Yahusha ha Mashiyha) congregations were founded by followers and converts of Yahusha ha Mashiyha (Messiah), who were predominantly of Yahudiym (Jewish) descent. These communities thrived in regions like Yishral (Israel), Shamarun (Samaria), Asia Minor, Aram (Syria), and Aram Nahriym (Mesopotamia), and later extended to cities including Rum (Rome), Qarantiy (Corinth), Apasiyiy (Ephesus), Galatiy (Galatia), Piyliypiyniy (Philippi), and more. It's crucial to note that these urban centers already hosted sizable Yahudiym (Jewish) populations, descendants of those who had been dispersed there over 7 Centuries, due to various upheavals under the rule of Babaliy (Babylonian), Parasiy (Persian), and Yuuaniy (Greek) empires.
Amariyt (Aramaic) Terminology in the Briyt Hadash (New Testament)
Another compelling aspect is the presence of Amariyt (Aramaic) words and phrases scattered throughout the Yuuaniy (Greek) texts of the Briyt Hadash (New Testament). These Amariyt (Aramaic) terms often remain untranslated in the Yuuaniy (Greek) manuscripts, indicating their significance and the assumption that readers would understand them. This practice suggests that the original audience of these texts were familiar with Amariyt (Aramaic). Here are some Scriptures that shows Aramiyt (Aramaic) as the original language used that didn’t get translated into Greek:
Marqumiy (Mark) 5:41 - Healing of Iairus' (Jairus) Daughter:
In the account of the healing of Iairus' (Jairus) daughter in Marqumiy (Mark) 5:41, Yahusha says, "Tilitya Qum," which means "Little girl, I tell you, arise" in Aramiyt (Aramaic). The Yuuaniy (Greek) text includes this Aramiyt (Aramaic) phrase word for word and not translated.
Marqumiy (Mark) 15:34 - Yahusha's Cry on the Stake:
When Yahusha cried out from the stake in Marqumiy (Mark) 15:34, He said, " Alahiy Alahiy Lama Shabaqtaniy," which is an Aramiyt (Aramaic) expression that means, "My AL (Mighty One/god), My AL, why have you forsaken me?" The Yuuaniy (Greek) text preserves this Aramiyt (Aramaic) phrase, proving the original words were Aramiyt (Aramic) and not Yuuaniy (Greek).
Yahuhanan (John) 20:16 - Yahusha and Mariym Magdala (Mary Magdalene):
In Yahuhanan (John) 20:16, when Mariym Magdala (Mary Magdalene) encounters the risen Yahusha, she addresses Him as "Rabaniy," which is an Aramiyt (Aramaic) term of respect and endearment for "master" (lord) or "teacher." The Yuuaniy (Greek) text includes this Aramiyt (Aramaic) word, proving the original writing was Aramiyt (Aramaic) and not Greek.
Translation Challenges
The translation process from Aramiyt (Aramaic) and Abariy (Hebrew) to Yuuaniy (Greek) posed numerous challenges. Translators faced difficulties in accurately capturing the nuances of Aramiyt (Aramaic) and Abariy (Hebrew) expressions and idioms into Yuuaniy (Greek). This challenge further supports the argument that the initial texts were composed in Aramiyt (Aramaic) and Abariy (Hebrew), with Yuuaniy (Greek) translations following to reach a broader audience. In essence, the challenge in translating from Aramiyt (Aramaic) and Abariy (Hebrew) to Yuuaniy (Greek) lay in preserving the authenticity, depth, and cultural nuances of the original Aramiyt (Aramaic) and Abariy (Hebrew) texts, while making them understandable to Yuuaniy (Greek) speaking audiences. It required skilled translators who were not only proficient in both languages, but they also had to be deeply knowledgeable about the cultural and theological context of the texts they were translating.
IMPORTANT: The most famous Yahudiym (Jewish) historian Yusaf Biyn Matityahu (Josephus) wrote:
“I have also taken a great deal of pains to obtain the learning of the Greeks, and to understand the elements of the Greek language, although I have so accustomed myself to speak our own tongue, that I cannot pronounce Greek with sufficient exactness. For our nation does not encourage those that learn the language of many nations. On this account, as there have been many who have done their endeavors, with great patience, to obtain the Greek learning, there have hardly been two or three who have succeeded herein, who were immediately rewarded for their pains.” – Antiquities XX, XI 2. (published circa A.D. 93)
Here we have one of the most respected historians of Yahudiym (Jewish) customs and history saying that there was hardly even two or three people that had become proficient in the Yuuaniy (Greek) language! This further establishes the point that the original Briyt Hadash (New Testament) text was not written in Yuuaniy (Greek) but was penned in the language of the people who wrote it. Those languages would have been Aramiyt (Aramaic) and Abariy (Hebrew), which is what the people of that region primarily spoke, including Yahusha ha Mashiyha (Messiah).
Historical Context and Amariyt (Aramaic) Dominance
To establish the Aramiyt (Aramaic) origins of the Briyt Hadash (New Testament), it's crucial to consider the historical context of the region and the dominance of Amariyt (Aramaic) during that era. This section will delve into the historical settings and conditions of the Yishral (Israel) and the prevalence of Amariyt (Aramaic) as the lingua franca (main language).
Amariyt (Aramaic) as the Lingua Franca (Main Language)
During the time of Yahusha ha Mashiyha (Messiah) and the early Natsariym (followers of Yahusha) community, Aramiyt (Aramaic) was the lingua franca (main language) of the Yishral (Israel). It was the language of daily life, commerce, and religious gatherings. This widespread use of Amariyt (Aramaic) is a key factor in our proof for its influence on the composition of the Briyt Hadash (New Testament).
Accessibility to the Masses
Yahusha's mission was to reach the masses, to communicate the message of the Kingdom of YAHUAH to ordinary people. To do this effectively, he would have primarily used the language that the people understood best: Amariyt (Aramaic). His parables, teachings, and sermons were delivered in Amariyt (Aramaic), ensuring accessibility and clarity for his audience. Remember the Scriptures teach:
Ramaiym (Rom) 1:16 For I am not ashamed of the Bashurah (Good News) of Mashiyha (Messiah), for it is the power of Aluah for deliverance to everyone who believes, first to the Yahudiym (Jews) and then to the Guiym (Gentiles).
The Word is for the Yahudiym (Jews) FIRST, and so it was written FIRST in the language of the Yahudiym (Jews) first. Afterwards, it was translated into the Guiy (Gentile) language of Yuuaniy (Greek), but many errors occurred in the translation as it was used as a method to distort the truth and lead people to a false savior (iesus, aka: j-e-s-u-s).
Local Context and Culture
Understanding the local context and culture is essential for interpreting the teachings of Yahusha accurately. Amariyt (Aramaic) is intricately tied to the culture and customs of the region. Many nuances of Yahusha ha Mashiyha’s teachings, as well as references to local traditions, can be better understood when viewed through an Amariyt (Aramaic) lens.
Cultural Idioms and Expressions
The Briyt Hadash (New Testament) contains numerous idiomatic (ways of life) expressions and cultural references that align more closely with Amariyt (Aramaic) and Abariy (Hebrew) customs and idioms than with Yuuaniy (Greek) ones. These idiomatic expressions make perfect sense, further supporting the fact of Amariyt (Aramaic) origins.
Amariyt (Aramaic) Influence on the Emissaries (Apostles)
The Emissaries (Apostles) of Yahusha ha Mashiyha, as native Amariyt (Aramaic) speakers, would have naturally documented His teachings in their native tongue. This initial documentation forms the core of the Briyt Hadash (New Testament). Later translations into Yuuaniy (Greek) were attempts to make the message accessible to a broader Guiy (Gentile) audience, but these translations were riddled in distortions. Yuuaniy (Greek) is a heavily pagan rooted culture. Just consider all the “gods” that are promoted from the Yuuaniy (Greek) culture: Zeus, Thor, Apollo, Poseidon, Nike, and many more. Do we think the most precious records (writings) of our lives that lead to eternal life would stem from a culture so steeped in promoting other “Alahiym” (sn- Gods)?? Absolutely not! This thought process of a Yuuaniy (Greek) origin of the Briyt Hadash (New Testament) goes directly against the purpose of the first 3 Commandments of YAHUAH.
The Evidence from Early Assembly (church) History
One of the most compelling pieces of evidence supporting the notion that the original Briyt Hadash (New Testament) was written in Aramiyt (Aramaic) and Abariy (Hebrew) rather than Yuuaniy (Greek) comes from the annals of the early Assembly (incorrectly called the church) history. The early followers of Yahusha, known as the Natsariym (branches), played a pivotal role in preserving and spreading the teachings of The Mashiyha (Messiah). Their language of communication was Aramiyt (Aramaic) and Abariy (Hebrew), as this was the vernacular of the region.
The Natsariym and Aramiyt (Aramaic): A Historical Connection
The term "Natsariym" itself is significant. It means "followers of Yahusha of Natsarat (Nazareth)" referring to Yahusha's hometown. The actual word “Natsariym” literally means “Branches.” In Yahuhanan (John) 15: 5, Yahusha ha Mashiyha said He is the Vine, and we that follow Him are the “branches.” This name, Natsariym, implies that their identity was closely tied to the place where Yahusha grew up, which was in the heart of Aramiyt (Aramaic)-speaking Galiyl (Galilee). It is next to impossible to think that a group so closely associated with Natsarat (Nazareth) would write their foundational texts in a foreign language like Yuuaniy (Greek).
Moreover, the early Assemblies were primarily composed of Yahudiym (Jewish) converts who spoke Aramiyt (Aramaic) or Abariy (Hebrew). Their familiarity with these Shamiym (Semetic) languages would have made it natural for them to document the teachings of Yahusha and the activities of the early church in Aramiyt. In contrast, Yuuaniy (Greek) would have been a foreign tongue, less suitable for conveying the nuances and depth of their faith.
There is no record of any Emissaries (Apostles) speaking or writing anything in Yuuaniy (Greek). The only exception to this, is an indication that Shaul spoke some Yuuaniy (Greek), but his overwhelming primary language was Aramiyt (Aramaic) and Abariy (Hebrew). Remember, Shaul (Paul) was called a Parashiy (Pharisee) of the Parashiym (Pharisees). This means he was of the highest order of the Parashiym (Pharisees). The Parashiym (Pharisees) considered it extremely pagan to speak and write in Yuuaniy (Greek), or any other language for that matter. Amariyt (Aramaic) and Abariy (Hebrew) were what they spoke, wrote, and taught in.
Back To The Peshitta: The Amariyt (Aramaic) Briyt Hadash (New Testament)
There is significant evidence presented with the existence of the Peshitta, which is the standard Aramiyt (Aramaic) version of the Scriptures used by Aramiyt-speaking religious communities to this day.
The Khabouris Codex, is one of 360 manuscripts that make up the Eastern Peshitta family. The Khabouris manuscript, which is a primary source that we at Promote The Truth utilize, is the oldest known original Aramiyt (Aramaic) text available. It is rendered from the very words that Yahusha spoke. Of the 360 manuscripts from the Peshitta family, they all practically agree with one another. This cannot be said of the Yuuaniy translations, which hardly any of them agree with one another. This is more striking evidence that supports the fact that the Briyt Hadash (New Testament) was originally written in Aramiyt (Aramaic) and Abariy (Hebrew).
The fact that an Aramiyt (Aramaic) version of the New Testament was preserved and has been continuously used within Aramiyt-speaking religious communities strongly shows that they had an Aramiyt (Aramaic) Briyt Hadash (New Testament) from the beginning. If the original texts were in Yuuaniy (Greek), there would be little reason for these communities to adopt an Amariyt (Aramaic) translation. Imagine that the Savior of the world comes first to teach the Yahudiym (Jews) in the Aramiyt (Aramaic) language that was spoken in that entire culture, then those He taught begin to record what they learned in the Aramiyt (Aramaic) language they knew, then suddenly those He taught turn around and try to learn a language that they despised (Yuuaniy/Greek), and then go out and try to establish the original texts in a language that they did not know or write in. Doesn’t make sense, does it?
Early Historian Leaders’ Testimonies
The writings of early historian leaders provide additional support for the Aramiyt (Aramaic) origins of the Briyt Hadash (New Testament). Many early leaders, such as Tatian and Irenaeus, acknowledged the existence of an Aramiyt (Aramaic) version of the Briyt Hadash (New Testament). Tatian, a 2nd-century history writer, is known for his composition of the "Diatessaron," a harmonized account of the four Bashurahs (Gospels) in Amariyt (Aramaic).
These early history leaders’ testimonies reinforce that the Aramiyt (Aramaic) Briyt Hadash (New Testament) predated the Yuuaniy (Greek) versions and that Aramiyt (Aramaic) was the primary language of the original texts.
The evidence from early Assembly (church) history, the Natsariym's linguistic context, the existence of the Peshitta, and the testimonies of early history leaders strongly prove that the original Briyt Hadash (New Testament) was indeed written in Aramiyt (Aramaic) and Abariy (Hebrew).
The Linguistic Argument
The linguistic argument in shows the original Briyt Hadash (New Testament) being written in Aramiyt (Aramaic) and Abariy (Hebrew) is a crucial aspect of this article. Language plays a pivotal role in understanding the historical and cultural context of any ancient text. Let's explore why Aramiyt (Aramaic) and Abariy (Hebrew) is the original language for the Briyt Hadash (New Testament).
1. Linguistic and Cultural Context
To grasp the linguistic context, we must consider the cultural and linguistic ways during the time of an area. Yahusha and His Emissaries (Disciples) were primarily Abariy Yahudiym (Hebrew Jews), and they lived in a region where Aramiyt (Aramaic) was the common tongue. The cultural and religious context was deeply rooted in Abariy (Hebrew) and Aramiyt (Aramaic) traditions. The conversations, teachings, and early writings occurred in the language familiar to the people – Aramiyt (Aramaic) and Abariy (Hebrew) for the older generations and scholars.
2. Shamiym (Semetic) Language Structure
Aramiyt (Aramaic) and Abariy (Hebrew) are Shamiym (Semetic) languages with similar linguistic structures. Both languages share a common root system, which includes triconsonantal roots forming the basis of words. This shared linguistic structure means that certain wordplays, puns, and idiomatic expressions in the Briyt Hadash (New Testament) align more naturally with Aramiyt (Aramaic) and Abariy (Hebrew) than with Yuuaniy (Greek).
3. Semitisms in the Briyt Hadash (New Testament)
The presence of Semitisms (language features) within the Yuuaniy (Greek) texts that is most use today in the Briyt Hadash (New Testament), further provides proof of an Aramiyt (Aramaic) and Abariy (Hebrew) origin and not a Yuuaniy (Greek) origin. These Semitisms include:
• Hebraisms: Phrases and sentence structures that reflect Abariy (Hebrew) or Aramiyt (Aramaic) language patterns are scattered throughout the Briyt Hadash (New Testament) in the Yuuaniy (Greek) translations (it’s hard to keep covering a lie). For instance, the frequent use of "Aman, aman (Amen, amen)" to introduce important statements is a Shamiym (Semetic) expression.
• Aramaisms: Specific linguistic features found in Aramiyt (Aramaic) but not in Yuuaniy (Greek) are present in the Briyt Hadash (New Testament). The use of the term "Aba" (Father) by Yahusha, for instance, is an Amariyt (Aramaic) expression that reflects the intimate relationship between the Creator and His believers.
• Doublets: Some passages in the Briyt Hadash (New Testament) include parallel expressions, where a phrase is repeated with slight variation. This is a common feature in Aramiyt (Aramaic) and Abariy (Hebrew) literature, used for emphasis and clarification.
4. Wordplay and Puns
Yahusha often used wordplay and puns in His teachings, which are more apparent in Aramiyt (Aramaic) due to its linguistic structure. For example, when He said, "You are Kapa (Peter), and on this kapa (rock) I will build My Assembly," the wordplay between "Kapa" (Peter) and "kapa" (rock) is evident in Aramiyt but less so in Yuuaniy (Greek).
5. Names and Titles
The names and titles used in the Briyt Hadash (New Testament) also align with Aramiyt (Aramaic) and Abariy (Hebrew) more than Yuuaniy (Greek). For example, the Savior is called “Yeshua” in Aramiyt (Aramaic) and Yahusha in Abariy (Hebrew), rather than the Yuuaniy (Greek) "Iesous (Jesus)." His Disciples, including Ya’aqab (James) and Yahuhanan (John), have Aramiyt/Abariy (Aramaic/Hebrew) forms, not Yuuaniy (Greek) ones.
The linguistic argument strongly proves that the original Briyt Hadash (New Testament) was written in Aramiyt (Aramaic) and Abariy (Hebrew). The linguistic features, cultural context, and Semitisms found in the text all point to Aramiyt (Aramaic) as the language in which these set-apart writings first took form.
The Importance of Preserving the Original Message
The debate surrounding the language of the original Briyt Hadash (New Testament) is not merely an academic exercise. This debate has profound implications for our understanding of the message it conveys. The importance of preserving the original message cannot be overstated. Many have been led astray by the blatant mistranslations of the Yuuaniy (Greek) texts. It is imperative to establish the truth that the Briyt Hadash (New Testament) was originally written in Amariyt (Aramaic) and Abariy (Hebrew) for the following reasons:
1. Authenticity and Accuracy
Preserving the original language of the Briyt Hadash (New Testament) is essential for ensuring the authenticity and accuracy of its teachings. Language is not just a medium of communication. Language carries nuances, cultural references, and theological depth that can be lost in translation. When we access the text in its original Aramiyt (Aramaic) and Abariy (Hebrew) form, we are more likely to grasp the true meaning intended by the authors.
2. Doctrinal Clarity
Doctrinal differences and theological debates within the religious community have, in part, arisen from variations in translation and interpretation. By returning to the Aramiyt (Aramaic) and Abariy (Hebrew) source, we can eliminate some of the ambiguity and doctrinal conflicts that have emerged over the centuries. This clarity is essential for a more unified understanding of the true faith.
3. Cultural and Historical Context
The Aramiyt (Aramaic) and Abariy (Hebrew) languages provides us with a direct link to the cultural and historical context in which the Briyt Hadash (New Testament) was written. It allows us to better understand the customs, idioms, and social dynamics of the time. This, in turn, enriches our comprehension of the teachings and actions of Yahusha ha Mashiyha (Messiah) and His Disciples.
4. Linguistic Richness
The Aramiyt (Aramaic) and Abariy (Hebrew) language are known for their linguistic richness and depth. They employ wordplay, puns, and poetic expressions that are often challenging to capture accurately in other language translations. Preserving the original language ensures that we do not lose these linguistic treasures, which can enhance our spiritual understanding and allow us to actually live in the truth.
5. The Truth Scriptures Project by Promote The Truth
The “Truth Scriptures Project” emerges as a beacon of hope in preserving the original message of the Tanak (Old Testament) in Abariy (Hebrew), and of course, the Briyt Hadash (New Testament) in Aramiyt (Aramaic) and Abariy (Hebrew). This mission goes beyond mere translation. The mission will encapsulate the essence of the original text, its cultural context, and its theological significance.
This project recognizes the profound importance of maintaining linguistic and doctrinal fidelity.
In a world where faith is often debated and questioned, having access to a version of the Briyt Hadash (New Testament) that is firmly rooted in its Aramiyt (Aramaic) and Abariy (Hebrew) origins is invaluable. It provides believers with a deeper connection to their faith and a more profound understanding of the teachings of Yahusha ha Mashiyha that lead to the Father YAHUAH.
CONCLUSION
In conclusion, the evidence supporting the Aramiyt (Aramaic) and Abariy (Hebrew) origins of the Briyt Hadash (New Testament) is substantial. From historical records to linguistic features, from cultural context to doctrinal clarity, the case for Aramiyt (Aramaic) and Abariy (Hebrew) origins is more than compelling, it’s obvious. Embracing this perspective is not an exercise in division but a journey towards a more authentic and enriched understanding of the message of true salvation.
The evidence we’ve provided is irrefutable, and the message is resounding: The Amariyt/Abariy (Aramaic/Hebrew) text of the Scriptures unequivocally establishes core foundational principles, such as the Divinity of Yahusha ha Mashiyha (Messiah) as none other than YAHUAH Himself. The Abariy (Hebrew) and Amariyt (Aramaic) words, "Ayah Ashar Ayah" and “An Nah,” reverberates with the Divine truth that Yahusha declared boldly and consistently, not merely as a title, but as an identity— that He was The Living Aluah (Almighty One) in human form.
As we've uncovered, the Yuuaniy (Greek) translations, intentionally or otherwise, fell short in capturing the full weight of these profound declarations, as with many other important text. Key phrases, synonymous with Divinity, were omitted or diluted in translation. The world deserves to know the unadulterated truth—the truth that Yahusha ha Mashiyha (Messiah) asserted His Deity unequivocally, and the truth that this message was obscured in the Yuuaniy (Greek) renditions.
The mission of Promote The Truth is clear: to restore and disseminate the truth, as conveyed through the "TRUTH SCRIPTURES," rooted in Amariyt/Abariy (Aramaic/Hebrew). It is a critical call to all seekers of truth to dive deeper, to explore the ancient texts, and to embrace the profound reality of Yahusha's Divine nature.
Undoubtedly, the original Briyt Hadash (New Testament) bears the unmistakable imprint of Aramiyt (Aramaic) and Abariy (Hebrew) origins, echoing the linguistic and cultural context of its inception. This truth, as illuminated by historical records and linguistic nuances, reaffirms that the foundation of this set-apart text is firmly rooted in the languages of its early followers, Aramiyt (Aramaic) and Abariy (Hebrew), dispelling any lingering doubts about its origins in Yuuaniy (Greek). Let us challenge convention and historical paradigms. Let us scrutinize translations and interpretations that have diluted the essence of true faith. Let us rally behind the restoration of a truth so fundamental, it has the power to reshape our understanding of the Scriptures and, indeed, our relationship with YAHUAH.
We’ve also create a page on our Promote The Truth website that provides more validation of what broken down here in this article. If you’d like more detailed information, go to our link called “Aramaic/Hebrew Origins Of The New Testament.”
The preservation of the original message of the Briyt Hadash (New Testament) being of Amariyt/Hebrew (Aramaic/Hebrew) origin is not just an academic pursuit. This mission is a spiritual IMPERATIVE. Promote The Truth and our projects, like the “Truth Scriptures Project,” stands as a testament to this commitment, ensuring that the light of truth continues to shine brightly through the ages. We are grateful to YAHUAH for showing us this monumental truth that we’ve been able to share in this article.
UPDATE (12/19/2023): We currently have a major 7-Week Campaign that runs until 12/31/2023. The purpose is the accelerate bring the real Briyt Hadash (New Testament) to life faster (as early as spring 2024). You can be one of the first people to get your actual hands on a “Truth Scriptures Briyt Hadash (New Testament). People have given anywhere from $2 to $2,500 to support the project. Everyone who supports can choose to have their name listed on the Promote The Truth website supporters page. Please support the project with any amount at: TSNT.org
