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Announcement: First Kosher Orthodox Rabbinic Translation of the entire New Testament into English
We are pleased to announce the launch of the first ever Kosher Orthodox rabbinic translation of the entire New Testament into English, prepared with full attention to Jewish textual tradition, linguistic accuracy, and halachic sensitivity.
Now accompanied by Jewish rabbinic commentary, this work presents the text in its original context while elucidating its meaning through a lens of Torah scholarship and traditional Jewish interpretation.
This translation seeks to provide scholars, students, and rabbis with a tool for study from a fully Jewish perspective, preserving the textual Greek while clarifying its meaning within a Jewish and rabbinic context.
We respectfully invite esteemed rabbis and Torah scholars to review this work and provide their guidance, approval, and commentary. Your endorsement will help ensure this translation meets the highest standards of Jewish scholarship and integrity.
For inquiries or to submit feedback, please contact: RabbiElijah@FacingEachOther.com
“Behold, days are coming, says the L-rd, when I will make a new covenant (brit chadasha) with the house of Yisra᾽el, and with the house of Yehuda… but this shall be the covenant that I will make with the house of Yisra᾽el after those days, says the L-rd; I will put my Torah in their inward parts, and write it in their hearts; and will be their G-d, and they shall be my people…”
-Jeremiah 31:31, 33
“Rabbi Elazar says: Be diligent in learning Torah, and know what to respond to one who denigrates the Torah. Know before Whom you labor–the Master of your work is trustworthy to pay you the wage for your activity.”
-Pirkei Avos 2:14
“While writing this commentary of the New Testament, I had no other goal, as I have said in the first volume, but to reconcile these two enemy sisters: The Church and the Synagogue… to show everyone that the New Testament only comes to show that the root of existence is in the unity of G–d (ahdut ha-Bore) … and also to strengthen the law of Moses (Torat Moshe)… I publish this commentary (to Matthew) in Hebrew for Jews, to introduce them to the New Testament who, until now, have not recognized its beauty (eynam makirim ’et yofya)… Notwithstanding the contrary misconception, the New Testament is in no manner contrary to the Tanakh (Hebrew Bible) or to the Talmud.“
-Rabbi Eliyahu Tzvi Soloveitchik, Kol Kore
Waykeeper Principles #6 & #8
6. The Jewish writings called, “the New Testament,” are not superior or equal, but are subordinate to the Torah given by G-d at Sinai (and therefore not a Halachic authority).
8. We do not yet have a kosher translation of the “New Testament,” but its general teachings align especially with Hasidic Judaism (e.g. serving G-d with and beyond ‘the letter’).
Based on the Weekly NT Schedule…
Sunday (1):
Luke 23:22 → Luke 23:43 (22)
Jewish Commentary:
Monday (2):
Luke 23:44 → Luke 24:8 (21)
Jewish Commentary:
Tuesday (3):
Luke 24:9 → Luke 24:29 (21)
Jewish Commentary:
Wednesday (4):
Luke 24:30 → Luke 24:53 (24)
Jewish Commentary:
The Good News of Yohanan
Thursday (5):
John 1:1 → John 1:18 (18)
Chapter 1
1 In the beginning was the Word (Logos, Memra), and the Word was with the G-d (ho Theos), and the Word was a god (theos).
“… Examine it accurately, and see whether there are really two Gods. For it is said: “I am the God who was seen by thee;” not in my place, but in the place of God, as if he meant of some other God. (229) What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, “I am the God (ho Theos);” but when the word is used incorrectly, it is put without the article, the expression being, “He who was seen by thee in the place,” not of the God (tou Theou), but simply “of God” (Theou); (230) and what he here calls God is his most ancient word (Logos), not having any superstitious regard to the position of the names, but only proposing one end to himself, namely, to give a true account of the matter; for in other passages the sacred historian [Moses], when he considered whether there really was any name belonging to the living God, showed that he knew that there was none properly belonging to him; but that whatever appellation any one may give him, will be an abuse of terms; for the living God is not of a nature to be described, but only to be.”
–Philo of Alexandria, On Dreams 1:39:228b-230
“we know that an idol is nothing in the world, and that there is no other G-d but one. For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one G-d, the Father, of whom are all things, and we for Him”
-Paul, 1 Corinthians 8:4-6
2 He was in the beginning with the G-d.
“According to Reis Lakish, as it is written: “The spirit of G-d hovered over the surface of the water” (Genesis 1:2), this is the spirit of the King Messiah. If a person merits, they say to him: ‘You preceded the entire act of Creation.’”
-Midrash Vayikra Rabbah 14:1b
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