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Understanding the Difficult Words of Jesus: New Insights From a Hebrew Perspective
This book clearly describes ways of understanding some original Hebrew and Greek techniques and discovering the true meanings of many of the words of Jesus. This book will be an important addition to your personal or group Bible study time.
130 pages, Paperback
First published November 30, 1983
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Displaying 1 - 26 of 26 reviews
April 23, 2012
In my continued studies on the Hebrew backgrounds to the Bible, including the New Testament language and culture, I ran across this title and scooped it up. I found it to be very informative, even though somewhat brief. The major part of the book is set out to prove that the New Testament books, most specifically the four gospels, were originally written in Hebrew, and later translated into Aramaic or Greek.
The book then sets out to show how translating Hebrew idioms and known Hebrew cultural sayings can, and have, caused misunderstandings and mistranslations from Greek into English versions. While the main portion of the book briefly looks at some of the verses and issues created, it is the last portion of the book, the appendix, that is a more detailed examination of those verses.
One of the key parts I found the most beneficial, was the discussion on the term "kingdom." The Greek terms used in the translation are easily understood to mean not yet here, while the original Hebrew term for it actually means "It's here, it has arrived!" (pg. 62). It is things like this, where the Greek gives a totally opposite or greatly different view point when used, that make this small book pretty fascinating.
I wish there were move examples, but the ones here are a great introduction to the issue. I then find out my wish has already been granted in part two of the book, New Light on the Difficult Words of Jesus: Insights from His Jewish Context, which I will probably jump into next.
The book then sets out to show how translating Hebrew idioms and known Hebrew cultural sayings can, and have, caused misunderstandings and mistranslations from Greek into English versions. While the main portion of the book briefly looks at some of the verses and issues created, it is the last portion of the book, the appendix, that is a more detailed examination of those verses.
One of the key parts I found the most beneficial, was the discussion on the term "kingdom." The Greek terms used in the translation are easily understood to mean not yet here, while the original Hebrew term for it actually means "It's here, it has arrived!" (pg. 62). It is things like this, where the Greek gives a totally opposite or greatly different view point when used, that make this small book pretty fascinating.
The concept of "kingdom" is perhaps the most important spiritual concept in the New Testament. In English or Greek, "kingdom" is never verbal. It is something static, something to do with territory. But, in Hebrew, "kingdom" is active, it is action. It is God ruling in the lives of men. Those who are ruled by God are the Kingdom of God.
"Kingdom" is also the demonstration of God's rule through miracles, signs, and wonders. Wherever the power of God is demonstrated, there is His "Kingdom." ... We see God;s Kingdom when we see Him in action. In the same way, people saw the Kingdom when they saw Jesus in action. This is what Jesus meant when he said: "But if it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you." (Luke 11:20)
Jesus also used "kingdom" to refer to those who followed him, the members of his movement. His disciples were now to literally be the Kingdom of God by demonstrating his presence and power in their lives. (pg 64)
I wish there were move examples, but the ones here are a great introduction to the issue. I then find out my wish has already been granted in part two of the book, New Light on the Difficult Words of Jesus: Insights from His Jewish Context, which I will probably jump into next.
July 19, 2010
I found this little book in the bookstore yesterday. This 128-page book argues that we need to interpret the Gospels from a Hebraic perspective.
The authors are scholars of Judaic-Christian studies. They maintain that the bible needs to read with knowledge of the Hebrew language. They contend that the Synoptic Gospels are originally conveyed in Hebrew and that it is with much Hebraic idioms that cannot be fully brought across by merely interpreting it into Greek or in our case English. For example, English idioms like “kill time”, “hit the ceiling” or “eat your heart out” cannot be understood from the conjoined meanings of its elements (p.2). So it is with Hebraic idioms.
According to them, the Gospels are in fact a Greek translation of Hebrew origins. Jesus spoke and taught in Hebrew.
They brought up a number of “mistranslations”, that is, in our perspective. I highlight two of them here:
Luke 10:9 (NASB)
… The kingdom of God has come near to you.
The Greek “engiken” or the English “near” mean “it is not yet here”, which give an futuristic implication being not here yet. But the Hebrew “karav” means the exact opposite – it is here! It has arrived! (p.62)
Matthew 5:42 (NASB)
Give to him who asks of you,
and do not turn away from him who wants to borrow from you.
This saying is couched in Hebrew poetry – parallelism, i.e. expressing of the same thought twice, but each time in different words. In Matt 5:42, the repeated theme is carried through with the words “ask” and “borrow, each in parallel meaning of the other. In Hebrew, “ask” has three meanings: (1) ask a question, (2) make a request and (3) borrow. The authors tie this verse to Matt 5:39 calling it a further illustration of “Do not try to ‘get even’ (Hebraic interpretation of ‘turn the other cheek’) with a neighbour who wronged you”. Instead, when he comes asking to borrow something, sugar or salt or flour, give it to him. (p.73-4).
I was quite impressed with it at first but as I thought about it further, I am not sure if I am now. I also have loads of questions, the obvious one being: how do I know when is it a Hebraic idiom and when is it not?
It was also highlighted that “righteousness” and “judgement” in Hebrew could also mean “salvation”. If that is the case, then Matt 12:18b (quoted from Isaiah 42:1) which reads, “I will put my spirit upon him, and he shall proclaim justice to the Gentiles”, would mean that God has given salvation to the Gentiles. But what does that say about the usage of “righteousness” in Pauline’s epistles? Paul is very much a Jew himself, a Hebrew of Hebrews in fact. Should we also give the same treatment to the rest of the New Testament? Why do the authors only focus on the Synoptic Gospels?
The authors are scholars of Judaic-Christian studies. They maintain that the bible needs to read with knowledge of the Hebrew language. They contend that the Synoptic Gospels are originally conveyed in Hebrew and that it is with much Hebraic idioms that cannot be fully brought across by merely interpreting it into Greek or in our case English. For example, English idioms like “kill time”, “hit the ceiling” or “eat your heart out” cannot be understood from the conjoined meanings of its elements (p.2). So it is with Hebraic idioms.
According to them, the Gospels are in fact a Greek translation of Hebrew origins. Jesus spoke and taught in Hebrew.
They brought up a number of “mistranslations”, that is, in our perspective. I highlight two of them here:
Luke 10:9 (NASB)
… The kingdom of God has come near to you.
The Greek “engiken” or the English “near” mean “it is not yet here”, which give an futuristic implication being not here yet. But the Hebrew “karav” means the exact opposite – it is here! It has arrived! (p.62)
Matthew 5:42 (NASB)
Give to him who asks of you,
and do not turn away from him who wants to borrow from you.
This saying is couched in Hebrew poetry – parallelism, i.e. expressing of the same thought twice, but each time in different words. In Matt 5:42, the repeated theme is carried through with the words “ask” and “borrow, each in parallel meaning of the other. In Hebrew, “ask” has three meanings: (1) ask a question, (2) make a request and (3) borrow. The authors tie this verse to Matt 5:39 calling it a further illustration of “Do not try to ‘get even’ (Hebraic interpretation of ‘turn the other cheek’) with a neighbour who wronged you”. Instead, when he comes asking to borrow something, sugar or salt or flour, give it to him. (p.73-4).
I was quite impressed with it at first but as I thought about it further, I am not sure if I am now. I also have loads of questions, the obvious one being: how do I know when is it a Hebraic idiom and when is it not?
It was also highlighted that “righteousness” and “judgement” in Hebrew could also mean “salvation”. If that is the case, then Matt 12:18b (quoted from Isaiah 42:1) which reads, “I will put my spirit upon him, and he shall proclaim justice to the Gentiles”, would mean that God has given salvation to the Gentiles. But what does that say about the usage of “righteousness” in Pauline’s epistles? Paul is very much a Jew himself, a Hebrew of Hebrews in fact. Should we also give the same treatment to the rest of the New Testament? Why do the authors only focus on the Synoptic Gospels?
March 19, 2021
Great book explaining the Hebrew idioms found in the Gospels.
August 24, 2019
A helpful book in many respects, but I found the layout very frustrating. Rather than presenting the arguments all in one place, I had to keep flipping between the front and back of the book.
September 14, 2018
David Bivin makes a good case for understanding the Greek NT through a closer look at the Hebraic context. It is a short but enjoyable volume. The primary task of the book is to build the intellectual case for a Hebrew hermeneutic in interpreting the NT. It lingers a bit but is useful and helpful. The Appendix is really the meat of the book. It is filled with the methodology of the hermeneutic in practice and is quite thought-provoking.
August 26, 2018
Very good insight into the Hebrew text.
Clears up long misunderstood phrases of the New Testament and helps bring the true meaning to light. Very easy read and has plenty of examples you can verify yourself in the Old Testament.
Clears up long misunderstood phrases of the New Testament and helps bring the true meaning to light. Very easy read and has plenty of examples you can verify yourself in the Old Testament.
November 26, 2024
Well, this is one of the more outrageous books I have read in a while.
The entire edifice of the "insights" stems from the claim that the Gospels as we have them are really just translations (and poorly done ones at that) of a Hebrew original, and to get at what Jesus was actually saying, we need to reconstruct that original. A questionable claim to be sure. While there is testimony from church fathers, most notably Papias (Hist. eccl 3.39.16), that Matthew's Gospel was originally written in Hebrew, the statement raises a lot of questions, particularly since Matthew's Gospel does not bear the marks of being a translation (Bivin's statements notwithstanding). Furthermore, this supposed Hebrew original which apparently underlies all three synoptic Gospels has left no material remains.
In my opinion, no other book I have read—and this would include books by Bart Ehrman—serves to undermine confidence in the text of Scripture more than this book. Consider these statements:
"The truth is that one can keep reading the Bible forever, and the Bible will not tell him the meaning of these difficult passages. They can be understood only when translated back into Hebrew. What my pastor and teachers should have admonished was, 'Son, learn Hebrew! These are all Hebrew expressions or idioms that can be understood only if you know Hebrew'" (p. 3).
"From just the few Hebraisms discussed above, one can easily see the importance of reading the Gospels Hebraically. Only when we begin to put the Greek of the Gospels back into Hebrew will it be possible to fully understand the words of Jesus. One can only hope that there will soon be a new translation of the Gospels based on a Hebrew understanding of the text" (p. 65).
"The Gospels are rife with mistranslations, 'But does it really make any difference?' the reader asks. 'Even if there are mistranslations here and there, does one really have any difficulty in understanding the words of Jesus? Are there any passages that have been misinterpreted to such an extent that they are potentially damaging to us spiritually?' Unfortunately, the answer is "yes." In fact, had the Church been provided with a proper Hebraic understanding of the words of Jesus, most theological controversies would never have arisen in the first place" (p. 67).
"As a result of the archaeological discoveries and the textual studies of the past 35 years, we are now able to understand the Bible, and especially the words of Jesus, as never before in the last 1900 years. With these tools now available, no effort should be spared in correcting every mistranslation and in clarifying every misinterpretation of the inspired text" (p 78–79).
"The moment, however, one puts the Greek text back into Hebrew, the confusion is eliminated. As usual, one must be careful not to translate the Greek, but rather the Hebrew behind it" (91–92).
Taken to its logical conclusion, because the synoptic Gospels were originally Hebrew compositions and they were often poorly translated into Greek, the church has essentially lost the words of Jesus for its entire history. This is untenable for anyone who holds a high view of Scripture. Furthermore, it's impractical. Creating back translations of the LXX is already difficult enough, and we have the Hebrew to compare against, but to create an entirely hypothetical Hebrew text that must then become the basis of English translations is something else entirely. Furthermore, the implication is essentially that God is a God of confusion; he did not see fit to give his people a clear text, but one that is full of mistranslations and opaque statements.
The book is also poorly sourced, with many of the assertions being unsupported. Poor scholarship masquerading as an authoritative source. Two stars because there are few interesting tidbits here and there.
The entire edifice of the "insights" stems from the claim that the Gospels as we have them are really just translations (and poorly done ones at that) of a Hebrew original, and to get at what Jesus was actually saying, we need to reconstruct that original. A questionable claim to be sure. While there is testimony from church fathers, most notably Papias (Hist. eccl 3.39.16), that Matthew's Gospel was originally written in Hebrew, the statement raises a lot of questions, particularly since Matthew's Gospel does not bear the marks of being a translation (Bivin's statements notwithstanding). Furthermore, this supposed Hebrew original which apparently underlies all three synoptic Gospels has left no material remains.
In my opinion, no other book I have read—and this would include books by Bart Ehrman—serves to undermine confidence in the text of Scripture more than this book. Consider these statements:
"The truth is that one can keep reading the Bible forever, and the Bible will not tell him the meaning of these difficult passages. They can be understood only when translated back into Hebrew. What my pastor and teachers should have admonished was, 'Son, learn Hebrew! These are all Hebrew expressions or idioms that can be understood only if you know Hebrew'" (p. 3).
"From just the few Hebraisms discussed above, one can easily see the importance of reading the Gospels Hebraically. Only when we begin to put the Greek of the Gospels back into Hebrew will it be possible to fully understand the words of Jesus. One can only hope that there will soon be a new translation of the Gospels based on a Hebrew understanding of the text" (p. 65).
"The Gospels are rife with mistranslations, 'But does it really make any difference?' the reader asks. 'Even if there are mistranslations here and there, does one really have any difficulty in understanding the words of Jesus? Are there any passages that have been misinterpreted to such an extent that they are potentially damaging to us spiritually?' Unfortunately, the answer is "yes." In fact, had the Church been provided with a proper Hebraic understanding of the words of Jesus, most theological controversies would never have arisen in the first place" (p. 67).
"As a result of the archaeological discoveries and the textual studies of the past 35 years, we are now able to understand the Bible, and especially the words of Jesus, as never before in the last 1900 years. With these tools now available, no effort should be spared in correcting every mistranslation and in clarifying every misinterpretation of the inspired text" (p 78–79).
"The moment, however, one puts the Greek text back into Hebrew, the confusion is eliminated. As usual, one must be careful not to translate the Greek, but rather the Hebrew behind it" (91–92).
Taken to its logical conclusion, because the synoptic Gospels were originally Hebrew compositions and they were often poorly translated into Greek, the church has essentially lost the words of Jesus for its entire history. This is untenable for anyone who holds a high view of Scripture. Furthermore, it's impractical. Creating back translations of the LXX is already difficult enough, and we have the Hebrew to compare against, but to create an entirely hypothetical Hebrew text that must then become the basis of English translations is something else entirely. Furthermore, the implication is essentially that God is a God of confusion; he did not see fit to give his people a clear text, but one that is full of mistranslations and opaque statements.
The book is also poorly sourced, with many of the assertions being unsupported. Poor scholarship masquerading as an authoritative source. Two stars because there are few interesting tidbits here and there.
April 2, 2020
Very good book
I recommend this book to all Christians that really wish to understand Jesus more fully. It certainly helped me to learn a few new things as well as verified some of what I already believed . I liked how house meant home and family,but I also believe that is means the teaching and beliefs of that family . If I'm not mistaken that when the Lord told Abraham to leave his father's house He told him to go and find himself. To me this meant to find his own beliefs with the help of God . God didn't tell Abraham to stop loving his father. In some translations it appears as if Jesus is telling us we must hate our families or we cannot be His disciples and I am sure that is not what He is really saying. I have my own ideas of what He really meant , but I wish that this book would have talked about that passage since it is one of the hardest sayings to bear.
I recommend this book to all Christians that really wish to understand Jesus more fully. It certainly helped me to learn a few new things as well as verified some of what I already believed . I liked how house meant home and family,but I also believe that is means the teaching and beliefs of that family . If I'm not mistaken that when the Lord told Abraham to leave his father's house He told him to go and find himself. To me this meant to find his own beliefs with the help of God . God didn't tell Abraham to stop loving his father. In some translations it appears as if Jesus is telling us we must hate our families or we cannot be His disciples and I am sure that is not what He is really saying. I have my own ideas of what He really meant , but I wish that this book would have talked about that passage since it is one of the hardest sayings to bear.
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September 18, 2025This is a very brief overview of the Hebrew foundation of the synoptic gospels.
This is a very quick read and it barely touches the surface of the Hebrew roots of the three synoptic gospels. The authors focus some on the KJV, and more on the RSV and how the translators missed the meaning of some of the sayings of Jesus because of their lack of a Hebrew foundation. The authors were prescient because when they wrote there was no knowledge of a Hebrew Matthew, Mark or Luke. While Luke and Mark are fragments in junk boxes of the Vatican library, we now have over twenty copies of Matthew in Hebrew that are not translated from the Greek.
This is a very quick read and it barely touches the surface of the Hebrew roots of the three synoptic gospels. The authors focus some on the KJV, and more on the RSV and how the translators missed the meaning of some of the sayings of Jesus because of their lack of a Hebrew foundation. The authors were prescient because when they wrote there was no knowledge of a Hebrew Matthew, Mark or Luke. While Luke and Mark are fragments in junk boxes of the Vatican library, we now have over twenty copies of Matthew in Hebrew that are not translated from the Greek.
July 14, 2020
Aku suka ketika penulis menceritakan kesulitannya dalam memahami diksi yang dikatakan Yesus. Dan bagaimana ia menunjukan bahwa budaya dan bahasa mempengaruhi pemahanan. Banyak mengandung kontent historis ibrani.
June 26, 2021
Very disappointed with this book. The author spent most of the time trying to argue that the Synoptic Gospels were written in Hebrew and gives weak evidence to prove his case. Little to no citations to show where he's getting his information from. Definitely do not recommend.
July 15, 2018
Helpful
Well structured. Easy to read. Breaks down the concepts into digestible pieces. And it’s got enough humanity in it to relate to without losing its academic punch
Well structured. Easy to read. Breaks down the concepts into digestible pieces. And it’s got enough humanity in it to relate to without losing its academic punch
September 22, 2019
The appendix was the best part. 🤷🏻♂️
April 28, 2023
Highly recommend! I took lots of notes and highlighted half the book. The authors examine texts that were poorly translated in light of Hebrew idioms and culture.
September 20, 2023
Good little book. I do no agree with the author fully, but loved learning about Hebraic idioms to understand scripture. The Appendix was helpful.
August 14, 2013
"Understanding the Difficult Words of Jesus" is a Bible study or Bible backgrounds book. The main part of the book was an argument that Hebrew, not Aramaic, was the "common language" of the Jewish people and the language that Jesus mainly taught in. The authors examined the problems with the Aramaic and Greek theories. They then talked about modern linguistic research and evidence outside the Bible and in the gospels for Hebrew being the everyday language of Jews in Israel.
Then they discussed some passages in the gospels where understanding the original meaning of the Hebrew idiom helps us to understand what Jesus meant. Many of these examples gave new or deeper insight into the passages. Others, I could see that their suggestions could be correct, but I wasn't completely convinced that their interpretations were more likely or enlightening than the usual ones. In any case, I found these sections very interesting and well worth reading.
The entire book was easy-to-read and -follow. I'd recommend this book to people who enjoy word studies or Bible background books.
Then they discussed some passages in the gospels where understanding the original meaning of the Hebrew idiom helps us to understand what Jesus meant. Many of these examples gave new or deeper insight into the passages. Others, I could see that their suggestions could be correct, but I wasn't completely convinced that their interpretations were more likely or enlightening than the usual ones. In any case, I found these sections very interesting and well worth reading.
The entire book was easy-to-read and -follow. I'd recommend this book to people who enjoy word studies or Bible background books.
February 15, 2010
The first half of the book is for language specialists/enthusiasts. The only really valuable part of the book is the appendix, which goes through several hard-to-understand sayings, and explains their meaning by reference to Hebrew. I'm keeping it on my shelf for this reason (and cause it's skinny).
January 11, 2008
The first book by Bivin on look at the Gospels from the perspective of the Jerusalem School of Synoptic Research. Will not agree with all their conclusions but is worth working through and considering the text & evidence.
May 15, 2015
An eye-opening Read!
This read was my second of this helpful and enlightening resource. I highly recommend this work to all who "hunger and thirst" after righteousness, and those who truly desire to understand the Words of our Master Yeshua/Jesus.
This read was my second of this helpful and enlightening resource. I highly recommend this work to all who "hunger and thirst" after righteousness, and those who truly desire to understand the Words of our Master Yeshua/Jesus.
March 19, 2008
Total Bible geek book. I loved it.
September 8, 2008
Analysis of certain passages to find out what it literally meant in Jesus' time
May 8, 2009
On the plus side of good.
December 6, 2012
This is a masterful book that gives you a fresh perspective on the whole Bible. I think it is a must read
September 3, 2012
Not a book that gives many conclusions but does shed some light on the Jewishness of some of Jesus' responses.
July 9, 2015
The last chapter and the appendix were the best part of this book. Very eye opening and interesting.
August 25, 2015
Interesting book but I like most of what David Bivin writes
Displaying 1 - 26 of 26 reviews