THE TRANSLATOR TO THE READER
This translation (OJB) was begun during a time of Theological Doctoral studies in 1971,
and was not completed until this year, 2002. Each key word in the
original language is transliterated and translated so that the orthodox Jewish
meaning will shine through. These key words are listed in a glossary for the
benefit of the reader who will thereby be able to pour over every key word
of the Hebrew Bible, even rather exhaustively through The Orthodox Jewish
Bible.
Those who read the Bible with Gentile spectacles need to take another look. It
took a lifetime to do this translation because of the research involved.
Moreover, the problem with Bibles translated by a committee is that usually
none of the committee members actually studies every single word in the
original languages. Being led by G-d to spend 31 years doing exactly
that, always in Jewish communities, always in the midst of Chasidic Jews, and
always surrounded by the finest array of scholarly and rabbinic books: this was
a divinely provided, unique advantage. Consequently, part of the OJB
is already being translated into Hebrew and Yiddish and Russian, and is available
online even now in Spanish and Ladino.
But why another translation? Why the OJB? To answer that question,
let's look at the OJB rendering of Isaiah 7:14. "Therefore Hashem
Himself shall give you an ot (sign); hinei (behold), Ha-Almah
(The unmarried young Virgin) shall conceive, and bear Ben (Son),
and shall call shmo (his name) Immanu-El (G-d is with
us)."
From Isaiah's writings we learn that stubborn and unteachable people like the proud
religious leaders in Isaiah chapter 28 and proud King Ahaz in chapter 7 don't
lower themselves to "factor in" signs, but a sign of tongues will be given to
the unbelievers in Isaiah chapter 28; and, to Ahaz and the House of David, a
sign will be given of the unmarried young virgin conceiving (a potentially scandalous
sign, wouldn't you say, when we think of teenage unwed mothers?).
Furthermore, this sign will be given, whether Ahaz wants it or not.
(Judging from their "young woman" rendering of Ha-Almah, apparently many
"Ahaz" Bible translators have not wanted it). When we think of "the" virgin,
the only other times in the entire Tanakh that we see the expression ha-Almah
(the virgin), is that unmarried young virgin Rikvah (Rebekah) in Genesis
24:43 who is preparing in that passage to conceive the nation of Israel; and
that unmarried young virgin Miryam, who is preparing to bring forth the Savior
of the Exodus (Ex 2:8). So let's begin our discussion by pointing
out that there are only three ha-Almah virgins in Scripture: the mother
of Moshiach (Isa 7:14) and the mother of the Nation of Israel (Gn 24:43) and
Miryam the virgin pointing us to the Savior of the Exodus (Ex 2:8).
But in this passage, Isaiah 7:14, Moshiach is promised. What is at stake in this
one word ha-Almah? The answer is: simply everything.
If, according to the Hebrew Scriptures, Moshiach was not born of the Almah
virgin, then he is not Ben HaElohim, he is not Moshiach, and we are not
delivered from death's eternal judgment by the one who is "G-d with
us." [See p. 1222 for a long list of places where the word almah occurs in
the OJB Index].
So, to say the least, it is worth probing the Scriptures to study this and related
words. A passage in Judges chapter 8, mentions royal bearing (verse 18) and
also the word pilegesh (concubine, verse 31). See also Shir
Hashirim (Song of Songs) chapter 6 verse 8, where that passage infers the royal
bearing in the harem of the pilegesh as concubine and the royal bearing
of malkah (queen) as legitimate royal wife and the royal bearing of
almah (who in the harem has the royal bearing of betulah or
virgin, not merely "young woman" since a merely young woman would
throw a question on hereditary rights to the throne in that any young woman who
was only that, only a woman, only young, and then introduced into the harem other
than a virgin could destabilize the dynastic heirdom for
the reason that in dynastic monarchy the child would normally be of the
king's body begotten and there can be no question about this fact; so in
this matter the three classes of women in the harem--[1] malkah,
[2] pilegesh and [3] almah=betulah, Song of Songs
6:8---are crucial technical terms having to do with not only sexual matters
vis-a-vis the king but political matters vis- a-vis the succession
government of the dynastic monarchy. This matter of royal bearing of the almah
as betulah or virgin is decisive in translating Isaiah 7:14 "ha-Almah"
as "the virgin" particularly here since the context of "Bais
Dovid" (verse 13) shows that a royal almah, not just any almah,
is in view; see Shir Hashirim 6:8 "there are threescore melakhot
(queens), and fourscore pilagshim (concubines), and without number‑‑alamot
(virgins, singular=almah; alam=young man 1Sm 20:22;
17:56)." [Note: alamot is plural of almah,
"virgin," alamot, "virgins."] See Shir Hashirim
1:3; Yeshayah 7:14; Bereshis 24:43; Shemot 2:8; Mishle 30:19 where the
word means explicitly or implicitly "virgin" and where
"young unmarried woman" is not an adequate rendering, in this
case, since the king was hardly interested in only "young unmarried
women" in his harem, but demanded "virgin unmarried
maidens"; the older Jewish translations like Harkavy's in fact
translated the word as "virgin" in Song of Songs 6:8 until it
became "politically incorrect" to do so in later, more liberal
Jewish translations into English.
See Joel 1:8 where betulah is used of a married woman; almah is
always a young unmarried betulah in Scripture. We have no word in English
to differentiate an unmarried from a married virgin.
One might say, we have no word in English to differentiate a young horse from a
younger horse--so what? Not so, in English we have a very precise
nomenclature for horses. We have "filly" (a young female horse),
or "mare" (a fully mature female horse) or "foal" (a horse
not yet one year old), or "yearling" (a horse one year old dating
from January 1 of the year after the year of foaling). So
"young horse" is crudely inadequate in the world of the stables,
just as "young woman" is crudely inadequate in the world of the
Bible. And just as modern racetrack enthusiasts require more
precision in their "horse" vocabulary, so too the Hebrews did
with their "woman" vocabulary.
An almah is an unmarried, virginal, sexually ripening young woman (all
these notions in the definition are crucial); a betulah is a
virginal married or unmarried woman, and she may be old, she does not have to
be young; a na'arah is a girl or young woman; a zonah is a
non-virginal harlot or prostitute; a noefet is an adulteress; an agunah
is a woman whose husband's whereabouts are unknown [see Ro 7:2 OJBC];
a pilegesh is a concubine; an isha is a woman/wife; a gerushah
is a divorcee; a gevirah is a noble woman or queen mother; a malkah
is a queen, etc. Notice all these terms for women are defined vis-a-vis
the man, since, according to the opening chapters of Genesis, woman was made
for man. "Young woman" is as crudely out of place in
Hebrew nomenclature as "young horse" is in racetrack
nomenclature; "young woman" is oddly and jarringly imprecise. There
is a perfectly good Hebrew word for "young woman" which Boaz says twice in
reference to Ruth: "na'arah" ("young woman"), which Boaz uses in Ruth 2:5 and
again in Ruth 4:12. Here virginity is not implicit and in fact Ruth is a
young widow who had been married before and for some time. Notice the
precision of language: Song of Songs 6:8 does not say "ne'arot" without number
(ne'arot=young women plural, na'arah = young woman singular);
Song of Songs 6:8 says "alamot" without number (alamot=virginal young
women, plural of almah).
Proverbs speaks of the derech gever (way of a man) with an almah (Prov.
30:19), but when this is referenced in Scripture in Genesis 24:65, the derech
(way) of the almah Rivkah (Rebekah) and the gever
Yitzchak (Isaac) shows the young woman still a virgin (Gn 24:65). The
virgin whose seed (Moshiach) crushes Satan's head (Genesis 3:15) is the almah
whose supernatural conception of Moshiach is a sign to the House of David.
One more point, in Genesis chapter 24, almah and betulah (in 24:43
and 24:16) are used nearly synonymously. Now, to illustrate, if we say the "lad"
sat by the well and then if we say the "boy" walked around the
well, and if we are talking about the same person, then obviously we are
using "lad" and "boy" in some synonymous fashion and it is
only our tendentious bias that would have us try to make some vast
distinction between the terms. In Genesis chapter 24, Rivkah (Rebekah) is
called an "almah" and in the same breath she is also called a
"betulah," showing some kind of interchangeable connection
between the words. In our illustration, the semantic freight which
both "lad" and "boy" carry is youth and also maleness,
making it possible to use the terms "lad" and "boy"
of the same person interchangeably. One could not seriously, for
example, use the term "geezer" (elderly eccentric man) and
"lad" interchangeably of the same person, and one could not use
the Biblical Hebrew word "zonah" (a non-virgin harlot, prostitute)
and "betulah" of the same person interchangeably (the Hebrew
Bible never uses zonah and almah regarding the same person); but
the Hebrew Bible does in fact use "almah" and "betulah" in
Genesis 24:43 and Genesis 24:16 of the same person (Rebekah) because both terms
carry the common semantic freight of femaleness and virginity. In Genesis
chapter 24, Rivkah is called an almah and she is also called a betulah,
showing that, if not virginal, an almah would not be an almah.
In Genesis chp 24 HaAlmah is used as a synonym for na'arah-betulah. Virginity
is at least implicit in the term "almah" or an almah could not be called
a betulah. It would never do in Hebrew, for example, to say that
the pilegesh (concubine) approached the well and then say the betulah
sat by the well and yet be talking about the same person. Virginity is
definitely not implicit in the term pilegesh (concubine). Moreover, as a
translation for "almah," "young woman" destroys the
virginal conception of the Moshiach, without which he is not Ben HaElohim
Moshi'a (Savior) of adam's rebellious, sin-blinded progeny. So we see the
verse proves true that says "some twist the Scriptures to their own
destruction (2K 3:16)." Those who
delude themselves that there is no distinction between "na'arah" (young woman)
and "almah" (young virgin) have Biblical useage and context arguing in concert
against them.
Finally, in Isaiah 7:14 the Jewish rabbis and scholars, who translated the Targum
Hashivim [Septuagint Hebrew Bible Greek translation] in the Third Century
B.C.E. for the Hellenistic synagogue, translated the Hebrew
word "almah" as the Greek word "parthenos"--which
Greek word can only mean, according to the standard lexicon, "female of
marriageable age with focus on virginity" [see F.W.Danker Greek-Engish
Lexicon, page 777]. Notice the other times parthenos ("virgin")
is used in the Greek NT: Mt 25:1,7,11; Lk 1:27; 1C 7:25; Ac 21:9.
The Septuagint translators also translated "haalmah" in Genesis 24:43
as "parthenos" showing that both Rivkah the almah and the mother of
the Moshiach‑‑Moshiach who is G-d with us‑‑are both
"haalmah" and both "parthenos" and both "the
virgin". Let it be said rather bitingly that perhaps these ancient
rabbis understood the word "almah" somewhat better than we moderns
do. J.A. Motyer writes, "In Song of Solomon 6:8, the alamot
[plural of almah], contrasted with queens and concubines, are unmarried
and virgin" (The Prophecy of Isaiah, Inter-Varsity Press, Leicester
England, 1993). In conclusion, Isaiah was speaking of an unmarried young
virgin. This translation is "orthodox" because it is both true
to the Scriptures and it preserves the supernatural entrance (virgin) and exit
(empty tomb) of the Ben Dovid Ben Elohim Moshiach, the Savior of the World.
"G-d-with-us" cannot be Hezekiah because Hezekiah had already been born. Moshiach
is called not only "G-d-with-us" but "mighty G-d" (compare
Isaiah 9:5[6] and 10:21) and more than once is called Ben HaElohim (see the OJB
translation). Just as Moshiach had a real presence in the wilderness (Num
21:16-18; 1C10:4), Moshiach's real presence in the Bais Dovid forms
an eschatological time line: his coming is in the future when the Bais
Dovid will suffer subjugation indicated by the fact that desert food,
thickened milk and honey, will be the future oppressive diet (see Isaiah 7:22)
because of the capitulation of Ahaz to Assyria, with Assyria's imperial
despotic evil having various future manifestations from Babylonian to Roman
Imperial kingdoms, until the prophecy to the dynasty of the Bais Dovid
is literally fulfilled in Moshiach. When this prophecy achieved its
fulfillment, history would finally confirm that the time line here
covers more than 700 years, with only a handful of years set apart to
describe the brief time before Judah's enemies, Syria and the northern kingdom
of Israel, will pose no more threat to Judah (see Isaiah 7:16).
The OJB translates Proverbs chapter 30:1-19 and should include a comment
that helps to explain how, in spite of teenage unwed mothers, the Isaianic
unmarried young virgin conceiving is not as scandalous a sign as may at first
appear. The reason is that in conceiving she is still the unwed "virgin,"
(not an unwed zonah worthy of stoning), and the one conceived is called
"G-d" or "El" in Hebrew, even "G-d with us," giving a clear derivative clue to
his paternity.
Let it be said as a further comment on Proverbs (Mishle) chapter 30 that the Devar
Hashem, the Chochmah (Wisdom) that Hashem used to create the world (Psalm 33:6;
Prov 8:30), is called here Ben HaElohim (Prov 30:4); thus this title "Ben HaElohim" used also of Moshiach
(Psalm 2:7) introduces the revelation that Moshiach is the Chochmah of Hashem,
even the very Ben HaElohim, the Seed of the Woman who will crush the
head of the cunning Serpent Satan (Genesis 3:15). See verse Proverbs 30:4: "Who
hath ascended into Shomayim, or descended? Who hath gathered ruach
in the hollows of His hands? Who hath bound the mayim in a cloak? Who
hath established all the afsei aretz (ends of the earth)? What is Shmo
(His Name), and what is Shem Bno (the Name of His Son), if thou canst
tell?" Then we move on to Prov 30:19, "The derech hanesher (way of
the eagle) in the sky; the derech nachash (way of a snake) upon a tzur
(rock); the derech oniyah (way of a sailing vessel) in the midst of the yam
(sea); and the derech gever (way of a man) with an almah
(unmarried young virgin; see Gn 24:16, 43, 63-65)." In short, it would be
hard to see these crucial teachings in the text of most other translations;
thus the raison d'etre for the OJB version.
Finally, a word needs to be said about the translation of the Messiah's name in the OJB.
We know that at least one of the languages our Moshiach spoke was a dialect of
Western Aramaic (note TALITHA CUMI, GOLGOTHA, MARANATHA). YESHUA is the Aramaic
form of YEHOSHUA. Anyone who questions this should look at the Aramaic
dictionary at the end of the standard Brown, Driver and Briggs Lexicon where
the word YESHUA can be found listed as an Aramaic word. And YEHOSHUA (Hebrew
for JOSHUA) is the Hebrew form of YESHUA (IhsouV
in Greek).
Parts of the Tanach are written in Aramaic (e.g. Ezra 4:8-6:18; 7:12-26; Dan
2:4-7:28; Jer 10:10-11; Gn 31:47). This is important because the infallible
Bible settles all arguments. To the question "What is the Hebrew
translation of the Aramaic word YESHUA?" the Bible tells us the infallible
answer by translating the Aramaic word YESHUA in the Aramaic passage in Ezra
5:2 with the Hebrew word YEHOSHUA in the Hebrew passage in Zechariah 6:11-12,
which also says that this Yehoshua is a "sign" man and his name is
TZEMACH ("BRANCH" [of Dovid], a code name for the soon to come and
sprout up [even suddenly, out of dry ground] Moshiach). So the Moshiach's name
is YEHOSHUA/YESHUA (not an "either/or" but a "both/and")
and in the OJB the decision was made to use the Hebrew form of
Moshiach's name rather than the Aramaic form. In the Greek NT the very
same Greek word Yoh-tah ee-tah seegh-mah
oh-mee-krone eeps-ee-lone final seegh-mah is used for
Yehoshua/Yeshua/Joshua Ben Nun in Acts 7:45 and for Yehoshua/Joshua/Yeshua
Ben Elohim in Acts 7:55, showing that both Joshua and Yeshua are exactly the
same as far as the Greek is concerned, meaning either translation (Yehoshua or
Yeshua) is acceptable in faithfully rendering the Greek NT into English.
Moshiach's half-brother Yehuda wrote of the emunah (faith) which was once for all time
handed down and transmitted to the Kadoshim. The document Yehuda wrote
[p. 1118] is one of the most important ever written. Why? Because
it is written by one of the Zekenim (Elders, Leaders) of the Messianic Edat
Bnei Yisroel in Yerushalayim and is early and authoritative, having been
written by Yehuda, one of the brothers of Ya'akov the Shliach, himself one of
the "Ammudei HaKehillah" (Pillars of the Kehillah) in the early period of
pre-Churban Bayis Sheni Judaism of the Kehillah of Moshiach in
Yerushalayim. Ya'akov died in 62 C.E. al kiddish ha-Shem for the sake of
his Martyr's Eidus as an Emissary of the Zera Dovid Moshiach and as an
eye-witness to the Techiyas HaMoshiach. Both of these, Yehuda and Ya'akov, were half-brothers of
Moshiach and, like Moshiach, could indeed claim King Dovid as their direct
ancestor. In referring to "the faith which was once for all handed over
and transmitted to the Kadoshim," Yehuda is speaking of the body of objective
truth which has been handed down as Massorah (universally binding,
authorized Jewish teaching of the Zekenim of Israel, that is, Messianic Massorah
HaZekenim, Authoritative Jewish Teaching of the Elders of Israel to be
passed down from generation to generation). As such, this requires
Messianic Shomrim to guard the orthodox Jewish faith (orthos =
right, doxa = belief) and contend for it and accurately transmit it
through the generations inviolate. It is for the purpose of equipping such
Shomrim that the OJB version was translated, a work which really began only
four years after the Six Day War, when a revived Jewish interest in the Messiah
began world-wide, because, prophetically, Jerusalem was no longer trodden down
by Gentiles (Lk 21:24) and the Fig Tree, replanted in 1948, was beginning to
blossom (Lk 21:29-31). Over two decades before, preparations had
begun for the publication of the New English Bible, the first major new
translation of the Bible into English since Tyndale. As Benson Bobrick
has said, "Next to the Bible itself, the English Bible was (and is) the most
influential book ever published" (Wide As the Waters, Penquin Books,
p.11). Commenting on the uniqueness of the OJB, the Jewish,
yeshiva-trained, Israeli scholar and author, Yosef Shulam wrote favorably, "It
is like nothing I have seen before." We lift up his favorable assessment to G-d
and say to Hashem be the glory, and may the Hebrew shine forth in this English
version to every believer on earth!
On a more personal note, let me say that this translation reflects the Holy Bible as a
well-worn treasure map that I have been studying nearly all my adult
life. Without this infallible map, we sit in darkness, without hope and
without G-d in the world (Mt 4:16; Ep 2:12). What is the treasure that the
Bible maps us toward? Joseph had treasure put in the sacks of his
brothers (Gn 43:23), treasure that did not bring them joy because they didn't
know their Savior (Gn 43:18). There is a veil over the eyes
when the unregenerate person gazes at Scripture (2C 3:14-16), an idol stands at
the door of his "inner gate" (Ezek 8:3), and, as long as the eye "scales" of
unregenerate uncircumcision (Ac 9:18) have not been removed, the Scriptures are
unfathomed (1C 2:14), and there is no turning to the L‑rd, no craving for
the pure milk of the Word (1K 2:2), not even a taste for it (Jer 6:10).
Some believers stop looking for treasure in their Bibles after a while. They
don't stick to the map, don't rely on the Word to chart their course, and after
a while they get detoured into a maze of self-help books, psychology,
intellectual speculation, philosophy, materialism, educational title-mongering,
mass media punditry, or motions of empty religiosity. In His mercy,
from the Read-More Bookstore in Hollywood, California, unto this present hour,
G‑d has been trying to keep me from blundering into any of those sad
"rich young Ruler (Mt 19:22)" dead-end streets. Instead, He beckoned me to
pursue after the true silver and gold (Prov.3:13-14), for the joy of which a
man will go and sell all that he has to purchase that treasure (Mt 13:44; Lk
14:25-30, 33; Pp 3:8). So many times in a bookstore the Bible would cost
all I had, and buying it would mean going without food for a time. But G‑d
was testing me: did I want Him and His Word more than anything in life? Was I
willing to turn my back on the treasures of Egypt (MJ 11:26)? Sometimes I
let Him down. Other times, trouble, not just poverty, would come in open-air
preaching (Jon 3:4), because of the Word (Mt 13:21). Would I encourage
myself in the treasure chest of Scripture (1Sm 30:6)? Will
you? Dt 28:12 promises that the L‑rd
will "open up unto thee His good treasure." I know that is true for all
who love the truth (2Th 2:10-11; I Yn 4:6)! Mere religion can be unmasked (see
Lk 22:52-23:38); beyond mere religion, as one who has examined it, I can assure
you the Bible is true to the core.
Robert Lewis Stevenson started with an imaginary map and developed a novel called Treasure
Island. However, there is a treasure map that is not imaginary, and
that map I happened upon as a young professional film actor browsing in
Read-More Bookstore on Hollywood Blvd in 1970. That bookstore no longer
exists, buried in the sands of time. But the treasure map is still today
in my hands, the map I happened upon in the mercy and ministry call of Hashem
as a young man, the treasure map that is real, and eternal, and
leads us to the buried Pearl of Great Price. Mt 13:44 is a parable about a treasure buried by someone in a field, then found by
someone else, who immediately reburies or hides it in that field so he
can go and sell everything he has in order to purchase that priceless field,
the great worth of which he has just discovered. The treasure I found in
1970 I have not reburied but, in the mercy of G-d, the eternal treasure
once found in the New English Bible in 1970, is now eternal treasure
rediscovered in The Orthodox Jewish Bible in 2002. And what
a treasure it is! It is worth more to me now than then, a treasure of
such weight of glory, a priceless matmon (Hebrew for "treasure" in
Genesis 43:23). Is it true that it costs you everything? Yes, I
have known poverty as an open-air minister for 30 years; but I was being tested
during that pre-publication "trial period" to see how priceless the Bible was
to me before G-d would grant me the privilege and trust me with translating
it. Trials can be tests before privileged promotion.
And what a privilege! And how unworthy we are. As we prepare to
publish, I have begun to go over every verse, making sure not one is missing
from the OJB. And as my eyes and fingers go over ancient Bible
manuscripts, I have the feeling a miser must have when he counts his gold
coins. But we are not being miserly with the Word of G-d; we are making
it available free-of-charge on the Internet at http://www.afii.org
to enrich the whole world and you are helping us.
G‑d checked this Bible Society ministry into that afii.org Website on Labor
Day weekend 1995, just as He checked me into the Wishing Well Motel in Boynton
Beach Florida on Labor Day weekend 1978, even though I was homeless and had
only 23 cents. After that, G-d checked this ministry into its first New
York City office on Labor Day weekend 1981. Now this weekend, Labor Day weekend
2002, I am writing this as a Preface to the OJB as I send this Holy
Bible manuscript in for publication! What Labor Day miracles! And
what a privilege to labor for Hashem! And on our Website people all over
the world are starting to print their own personal copy of the OJB.
Baruch Hashem for meeting us just now, at the perfect time, with His rich store
of technology that He has readied for His time! Little did I know what G‑d
was planning for my life when, as a young man in 1970, a very lost young
prodigal son, my hand reached curiously for the brand new hard-bound copy of
the New English Bible just published in England and gleaming at me with
its bright red jacket cover and crisp clean pages! How blessed I have
been in that one never-to-be-forgotten encounter in a Bookstore with the Bible,
when G-d had humbled me to the point that I was willing and teachable at last
to see what He might have to say to my contritely broken life. In Walter
Elwell's definitive Evangelical Dictionary of Theology, (Second Edition,
p.765-766), there is an article "Messianic Judaism," which refers to my book on
the subject. Consequently, this translation, the OJB, when it appears,
will be seen to arise out of the mainstream of believers and not the cult
fringes or the heretical periphery. This too is the L-rd's doing. If you
think not, visit my house in Oakland City, Indiana, sometime, and, while there,
ask yourself just how such a translation as this could have ever come forth
from such an unexpected place without an unspeakable amount of help from the
L-rd (1C 1:27). But I also thank the L-rd for his unsung workers who helped me
format this translation on computer, an extended list that space will not allow
room for, but whose names are inscribed in the Sefer HaChayyim referred to in Moshiach's
Letter through the Shliach Sha'ul to the Brit Chadasha Kehillah in Philippi,
chapter 4, verse 3. May the Holy Name of Eloheinu be praised forever! And
may you, standing there looking at this Bible in that "Read-More Bookstore"
where you are, yes, may you also have a wonderful adventure just as I have had
in my life with the Word of G‑d. And may a great blessing overtake
you, too, such that you also shall not be able to outrun it. And, most
importantly, may Hashem bless you in Moshiach Tzidkeinu ad olam!
Omein!
Dr. Phillip E. Goble
Labor Day weekend, 2002
IF YOU HAVE
HIGH SPEED ACCESS, TAKE A MOMENT TO LISTEN TO THIS MP3 FILE
BECAUSE THERE IS SOMETHING ABOUT THE ORTHODOX JEWISH BIBLE OF
VITAL IMPORTANCE TO YOU THAT THEY ARE NOT TELLING
YOU
IF YOU DO NOT
HAVE HIGH SPEED ACCESS, TAKE A MOMENT TO READ THE TRANSCRIPT
OF THE ABOVE MP3 FILE, BECAUSE THERE IS SOMETHING ABOUT THE
ORTHODOX JEWISH BIBLE OF VITAL IMPORTANCE TO YOU THAT THEY
ARE NOT TELLING YOU
View the translation at
http://www.afii.org/ojbible.html