jeremiah1five
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Proofs the letter Saul wrote to Rome was written to and for Jews, Jewish Christians, and mixed heritage Hellenized Hebrews of the Diaspora who received the message of Israel's Messiah's arrival by Jews who were at the Feast of Harvest in Jerusalem when the Holy Spirit of Promise PROMISED TO ISRAEL came down from heaven as Promised by the prophet Joel and Jeus Himself.
10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. Acts 2:10–11.
In the Hebrew Scripture, the term "saint" or "saints" was used to describe God's people and never used for Gentiles. The whole "flavor" of this letter written by a Hebrew rabbi and Pharisee was indeed a letter written to and for other Hebrews, Hebrews of mixed heritage, and Jewish Christians in general to attest to the Hebrew Scripture, its record of Abraham and prophecies by Hebrew prophets to and for the Hebrew people. The things taking place among the Jews were prophesied long ago by Hebrew prophets sent by God to and for Israel. Although the Constantinian theology tries to prove this letter was written to non-Hebrew Gentiles, the facts contained within the letter itself attest to the truth that this is a letter by a Hebrew to and for other Hebrews within the context of Hebrew history, its people and its culture. There are too many points within this letter to identify that what was going on among the Jews was in keeping with the Hebrew Covenants and prophecies concerning Israel's Promised Redeemer, Savior, and King, and that only Hebrews were the recipients of this letter by rabbi Saul. (Pay attention to the terms in bold which are Hebrew in origin and in these words point to a Jewish audience.)
1 PAUL, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
2 (Which he had promised afore by his prophets in the holy scriptures,)
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
6 Among whom are ye also the called of Jesus Christ:
7 To all that be in Rome, beloved of God, called [to be] saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
Romans 1:1–7.
All these terms point to Hebrews such as "prophets" "seed of David" "Saints" "our Father" the theology of the Pharisees of "resurrection from the dead" "beloved of God" and "Jesus Christ" Israel's Promised Deliver "like unto Moses."
The Epistle to the Romans, attributed to Paul the Apostle, is a text rich in references to Jewish tradition and scripture. The intended audience was a mixed group of Jewish and Hellenized Jews and Jewish Christians in Rome, the letter's content reveals a deep understanding of Hebrew thought and practice.
Here are some key points that suggest a Hebrew perspective within the Epistle to the Romans:
The Epistle to the Romans reflects a profound understanding of Hebrew thought and tradition, it also transcends its Jewish origins to address the broader concerns of the early Christian church., that of mixed heritage Hebrews along the same lines of the treatment of mixed heritage Samaritans. The letter's complex interplay of Jewish perspectives makes it a pivotal text in the development of Christian theology being established as the Hebrew people found themselves in the New Covenant era, an era in which the Hebrew Scripture was constantly consulted in order to understand the things taking place in Israel and among the Jewish people.
10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. Acts 2:10–11.
In the Hebrew Scripture, the term "saint" or "saints" was used to describe God's people and never used for Gentiles. The whole "flavor" of this letter written by a Hebrew rabbi and Pharisee was indeed a letter written to and for other Hebrews, Hebrews of mixed heritage, and Jewish Christians in general to attest to the Hebrew Scripture, its record of Abraham and prophecies by Hebrew prophets to and for the Hebrew people. The things taking place among the Jews were prophesied long ago by Hebrew prophets sent by God to and for Israel. Although the Constantinian theology tries to prove this letter was written to non-Hebrew Gentiles, the facts contained within the letter itself attest to the truth that this is a letter by a Hebrew to and for other Hebrews within the context of Hebrew history, its people and its culture. There are too many points within this letter to identify that what was going on among the Jews was in keeping with the Hebrew Covenants and prophecies concerning Israel's Promised Redeemer, Savior, and King, and that only Hebrews were the recipients of this letter by rabbi Saul. (Pay attention to the terms in bold which are Hebrew in origin and in these words point to a Jewish audience.)
1 PAUL, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
2 (Which he had promised afore by his prophets in the holy scriptures,)
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
6 Among whom are ye also the called of Jesus Christ:
7 To all that be in Rome, beloved of God, called [to be] saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
Romans 1:1–7.
All these terms point to Hebrews such as "prophets" "seed of David" "Saints" "our Father" the theology of the Pharisees of "resurrection from the dead" "beloved of God" and "Jesus Christ" Israel's Promised Deliver "like unto Moses."
The Epistle to the Romans, attributed to Paul the Apostle, is a text rich in references to Jewish tradition and scripture. The intended audience was a mixed group of Jewish and Hellenized Jews and Jewish Christians in Rome, the letter's content reveals a deep understanding of Hebrew thought and practice.
Here are some key points that suggest a Hebrew perspective within the Epistle to the Romans:
- Frequent use of the Old Testament: The letter is replete with references to and quotations from the Hebrew Scriptures, demonstrating a familiarity with the Jewish scriptures and their interpretation.
- Emphasis on righteousness by faith: Paul's central theme of justification by faith echoes the Abrahamic covenant, where righteousness is granted through trust in God, not through adherence to the Law. This concept challenges the traditional Jewish understanding of righteousness as achieved through observance of the Law.
- Discussion of Israel's future: Paul expresses his hope for the eventual salvation of Israel, a theme deeply rooted in Jewish eschatology. He acknowledges the temporary blindness of Israel but affirms their future restoration.
- Use of Hebrew rhetorical devices: The letter employs rhetorical techniques commonly found in rabbinic literature, such as argumentation, analogy, and citation of scripture.
The Epistle to the Romans reflects a profound understanding of Hebrew thought and tradition, it also transcends its Jewish origins to address the broader concerns of the early Christian church., that of mixed heritage Hebrews along the same lines of the treatment of mixed heritage Samaritans. The letter's complex interplay of Jewish perspectives makes it a pivotal text in the development of Christian theology being established as the Hebrew people found themselves in the New Covenant era, an era in which the Hebrew Scripture was constantly consulted in order to understand the things taking place in Israel and among the Jewish people.
