IV. Our Scripture and its Supreme Authority

"'The words that I speak to you are spirit, and they are life.'" -Lord Yeshua (John 6:63b)

"Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone." -Paul the Apostle (Ephesians 2:19-20)

"‘If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.’" -Abraham (Luke 16:31)

"... Man shall not live by bread alone, but by every word that proceeds from the mouth of God." -Moses, Lord Yeshua (Deut 8:3; Matt 4:4)

In this article, we, the Mashiachim, delve into the critical understanding of our Scripture as the ultimate authority in all matters of faith and conduct. Our exploration is divided into four major sections, each addressing fundamental aspects of Scriptural authority, the definition of true Scripture, and the identification of both textual and translational corruptions that have altered the biblical texts over time. Here is a brief overview of what we shall cover:

I. The Supreme Authority of Scripture: This section establishes the Bible as the ultimate, divinely inspired authority, essential for knowing God’s will and attaining salvation. We emphasize the necessity of a literal interpretation and strict obedience to the Word of God, rejecting human traditions that conflict with Scriptural truths.

II. But What is Scripture?: In this section, we define the true canon of Scripture as recognized by the Mashiachim, which consists of 67 books, carefully distinguished from the variations found in Catholic, Protestant, and Orthodox traditions. We explore the foundations of our canon, rooted in the teachings of Yeshua HaMashiach and His apostles, and address the exclusion of the Apocrypha from our sacred texts.

III. Corruptions in the Manuscripts: Here, we address the unfortunate reality of textual corruptions within the Bible, revealing how certain passages, such as the Pericope Adulterae, the Comma Johanneum, the Trinitarian Formula of Matthew 28:19, and other false verses are, in fact, later additions or mistranslations that do not align with the original teachings of Yeshua, His apostles, or the prophets. We offer conclusive evidence and scholarly analysis to prove these claims, reinforcing the importance of returning to an uncorrupted Word of God.

IV. Corruptions in the Translations: In this section, we confront the manipulations introduced by biased translators across a range of well-known Bible versions. We will analyze specific mistranslations and deliberate alterations made to support false doctrines or theological agendas, such as the Trinity. Our investigation will reveal how these deviations from the original languages have led to confusion and misinterpretation of key passages. By exposing these errors, we will lay the groundwork for restoring the integrity of Scripture, focusing on accurate, faithful translations that reflect the original meaning of the sacred texts. We will demonstrate how the Mashiachim remain committed to preserving the purity of the Word of God through careful and rigorous examination of translations.

This article is an invitation to you, dear reader, to critically examine the foundations of your faith, embrace the true and unaltered Word of God, and recognize the necessity of exposing textual corruptions and preserving Scriptural integrity against historical or translational distortions. With that said, let us begin what may feel may be a new awakening for many:

I. THE SUPREME AUTHORITY OF SCRIPTURE

We the Mashiachim steadfastly uphold the supreme authority of Scripture. The Word of God, as revealed in the Bible, is the ultimate authority over mankind, revealing the will of God the Father, whom alone we worship and serve as instructed in Scripture (1 Corinthians 8:6; Matthew 6:9-13). The Scriptures not only inform us of His nature and will but also provide the exclusive path to salvation.

1. Scripture is the Foundation of Truth

We, the Mashiachim believe the authority of Scripture is foundational to knowing the truth about God and His will for our lives, as well as in knowing Yeshua HaMashiach our Lord. The Lord Yeshua declares, "Heaven and earth will pass away, but My words will by no means pass away" (Matthew 24:35). This assertion by the Mashiach highlights the enduring nature and reliability of God’s words, distinguishing it from the transient and misleading words of men. Additionally, people are not free to decide to keep certain portions of Scripture while disregarding other portions of Scripture, but must believe and accept all Scripture in order to be saved. As it is written, "‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God’" (Matt 4:4). See also 1 John 2:3-4 and 1 Corinthians 14:37-38 ESV.

 

2. Scripture is Salvation

We, the Mashiachim believe that knowledge of --and faith in-- the Word of God are essential to salvation (Hos 4:6; Heb 11:6; John 1:1,14). The apostle Paul writes, "So then faith comes by hearing, and hearing by the word of God" (Romans 10:17). This linkage indicates that the pathway to salvation is intricately connected to Scripture, which is contained in the Bible. Without the Bible, there is no true faith, and thus no salvation. As the Lord Yeshua made clear, "'The words that I speak to you are Spirit, and they are life.'" (John 6:63). What does it mean to have the "Spirit"? -It means you have God's words residing within you. What does it mean to have "life"? -It means that you live according to those words. Where do we find those words? -In the Bible. Therefore, "Receive with meekness the implanted word, which is able to save your souls" (James 1:21). What is it that saves our souls? -"The implanted word". Yeshua has saved our bodies from eternal death (1Cor 15:21-22; John 5:28-29). His words save our souls from "everlasting punishment" (Matt 25:46).

3. Literal Interpretation and Obedience to the Word

We, the Mashiachim believe that true faith in the Bible mandates a literal understanding of Scripture. In other words, Scripture must be taken for exactly what it says and received with a heart of obedience. If one is to be found among the believing and not cast to the lake of fire with the "unbelieving" (Revelation 21:8), one must "obey the truth" (Romans 2:8). Additionally, as it is written: "No prophecy of Scripture is of any private interpretation" (2 Peter 1:20) teaches us that Scripture itself holds the authority of interpretation, not self-appointed men, not self-appointed councils, not culture, not tradition, nor any human philosophy (Colossians 2:8; 1 Corinthians 3:19-20). In fact, God explicitly commands that we, "Trust in YHWH with all your heart, And lean not on your own understanding; In all your ways acknowledge Him, And He shall direct your paths" (Prov 3:5-6). Therefore, only the Bible can interpret the Bible. Our job is to "Receive with meekness the implanted word, which is able to save your souls" (James 1:21). This means that we must take the Bible at face value and believe exactly what it says, even if people tell us otherwise.

4. Condemnation for Following Human Traditions

We, the Mashiachim reject the elevation of human traditions or opinions over Scripture in any way. The Lord Yeshua HaMashiach condemned the religious leaders of His day for teaching human precepts as doctrines, leading to vain worship, saying, "Well did Isaiah prophesy of you hypocrites, as it is written: ‘This people honors Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.’ For laying aside the commandment of God, you hold the traditions of men" (Mark 7:6-8). Adherence to human traditions, customs, or opinions over Scripture leads to damnation.

5. The Danger of Ignoring Scripture

We, the Mashiachim believe that rejecting the supreme authority of Scripture results in "everlasting punishment" (Matt 25:46). As the Lord Yeshua HaMashiach declared, "He who rejects Me, and does not receive My words, has that which judges him—the words that I have spoken will judge him in the last day" (John 12:48). This pronouncement underscores the role of Scripture in judgment; Scripture is not merely a guide for life but also the standard by which all humanity shall be judged upon their death (Heb 9:27).

6. The Call to Adherence

We, the Mashiachim believe the Scriptures call us not only to believe but also to adhere strictly to its teachings. "But be doers of the word, and not hearers only, deceiving yourselves" (James 1:22) differentiates the truly faithful from those who are self-deceived by mere listening without obedience. Further emphasizing this point, 1 John 2:3-4 states, "Now by this we know that we know Him, if we keep His commandments. He who says, 'I know Him,' and does not keep His commandments, is a liar, and the truth is not in him." This passage clarifies that true knowledge of God is demonstrated through obedience to the Lord Yeshua's commandments (not the Law of Moses -see Heb 7:12). Claiming to know God while failing to follow His directives is a clear indication of a lack of genuine faith and connection with the divine (Luke 6:46). As Mashiachim, our commitment to the Scriptures compels us to live the teachings of the Bible in our daily lives, ensuring our lives align with the truths we profess to believe.

7. Scriptural Fidelity and Spiritual Discernment

We the Mashiachim emphasize the importance of adhering strictly to the teachings of Scripture as God has delivered them, without deviation, innovation, or dilution. As it is stated in Deuteronomy 4:2, "You shall not add to the word which I command you, nor take away from it, that you may keep the commandments of the YHWH your God which I command you." This commandment underscores our commitment to maintaining the purity of divine instruction, guarding against the human tendency to alter or ignore divine decrees, as they have many times throughout the ages. Furthermore, as 1 John 4:6 declares, "We are of God. He who knows God hears us; he who is not of God does not hear us. By this we know the spirit of truth and the spirit of error," a stark contrast exists between those who "hear" (e.g. accept) the truths of Scripture and those who "do not hear" (e.g. reject) them, underlining the critical role of Scriptural truth in distinguishing between spiritual authenticity and deception. As Mashiachim, our adherence to this unaltered Word ensures we remain aligned with the truth of God, discerning and avoiding the pitfalls of spiritual error propagated by the world (see 1 John 2:3).

We the Mashiachim affirm that the Bible holds supreme authority over mankind. It is through the Scriptures that we understand the character of God the Father, His only begotten Son, the Lord, Yeshua HaMashiach, the path to salvation, the peril of following man-made traditions, and the damnation that belongs to the disobedient. We embrace the complete and holy Word of God as the ultimate authority in all matters of faith and conduct, and wholly reject any words or traditions that contradict Scripture. Truly, "The grass withers, the flower fades, but the word of our God stands forever" (Isaiah 40:8). Let us cling to God's words, for His words "are spirit, and they are life" (John 6:63).

II. BUT WHAT IS SCRIPTURE?

We the Mashiachim hold a Biblical canon consisting of 67 books—a number that sets us apart from the modern Protestants, whose Bible consists of 66 books, the Catholics, whose Bible consists of 73 books, and other variations found in other self-appointed traditions. Unlike those canons, which were shaped by the whims of man-made councils and the deliberations of self-appointed men, the Mashiachim Biblical Canon is rooted solely in the foundation laid by the Lord Yeshua HaMashiach (John 6:63b) and His chosen apostles and prophets (Eph 2:20). This unwavering commitment to the doctrine of divine endorsement ensures that the Mashiachim Biblical canon is the inspired Words of God delivered through His true apostles and prophets and not the uninspired words of self-appointed men, reflecting the complete and authoritative Scriptures as they were divinely intended.

The Mashiachim Old Testament Canon - Books Included: 39
During the mortal life of Yeshua HaMashiach, the Yahudi (Jewish) Scriptures, referred to as the Tanakh (e.g. the Hebrew Bible), were the authoritative texts used by the Lord Yeshua Himself, His apostles, and His contemporaries. In the early first century A.D., the Tanakh was divided into three main sections: 1) The Torah (The Law), 2) The Nevi'im (The Prophets), and 3) The Ketuvim (The Writings). These formed the foundation of religious life and provided the context for the Lord Yeshua’s teachings and for the New Testament writings themselves. Below are the contents of each of those three major sections:

1. Torah (The Law) - 5 Books:

1. Genesis
2. Exodus
3. Leviticus
4. Numbers
5. Deuteronomy

2. Nevi'im (The Prophets) - 21 Books:

1. Joshua
2. Judges
3. 1 Samuel (traditionally combined with 2 Samuel as one book)
4. 2 Samuel
5. 1 Kings (traditionally combined with 2 Kings as one book)
6. 2 Kings
7. Isaiah
8. Jeremiah
9. Ezekiel
10. Hosea
11. Joel
12. Amos
13. Obadiah
14. Jonah
15. Micah
16. Nahum
17. Habakkuk
18. Zephaniah
19. Haggai
20. Zechariah
21. Malachi

3. Ketuvim (Writings) - 13 Books:

1. Psalms
2. Proverbs
3. Job
4. Song of Solomon
5. Ruth
6. Lamentations
7. Ecclesiastes
8. Esther
9. Daniel
10. Ezra (traditionally combined with Nehemiah as one book)
11. Nehemiah
12. 1 Chronicles (traditionally combined with 2 Chronicles as one book)
13. 2 Chronicles

Old Testament Canon Authority 
During the mortal life of Yeshua HaMashiach, these Scriptures comprised 24 major scrolls in the Hebrew Bible (Tanakh). These scrolls were later sectioned into the 39 books of the Old Testament as we know them today, with combinations such as Samuel, Kings, Chronicles, Ezra-Nehemiah, and the Twelve Minor Prophets originally counted as single books.

At that time, the Tanakh was considered authoritative by the Yahudi and by the Lord Yeshua HaMashiach Himself, and was readily available in most synagogues throughout the world (Acts 15:21). The Lord Yeshua and His apostles frequently quoted almost all of these Scriptures in their words and writings, affirming their divine authority. The Tanakh provided the foundation for Yeshua's teachings and for the New Testament writings, making it indispensable to our faith. 

To sum it up in the most simple terms: The Lord Yeshua, His apostles, and the prophets all accepted the 39 books listed above as Scripture, and therefore so should we all.

What About the Apocrypha?

The Mashiachim Canon does not include the books of the Apocrypha, and for good reason. These books, while possibly holding some historical or cultural importance, were also never considered Scripture by the Yahudi (Jewish people), the prophets, or, most importantly, by the Lord Yeshua. The reasons for their exclusion are quite clear and compelling.

First and foremost, the books of the Apocrypha were not written by prophets. The Yahudi scholars, who were entrusted with preserving the Scriptures, recognized that true prophetic inspiration had ceased after the time of Malachi, the last of the prophets until John the Baptist. The Apocryphal books, written during the intertestamental period, do not claim divine inspiration and were not penned by those called and anointed as prophets of God.

Moreover, the Apocrypha was never actually part of the Hebrew Bible in the first place—the Scriptures Yeshua HaMashiach and His apostles used and validated. The Jewish community, including the scholars at the Council of Jamnia (around 90 AD), confirmed the Tanakh's canon, and excluded the Apocrypha just as the sages and scholars before them had. These books were regarded as valuable historical and religious texts but were never given the same status as the divinely inspired writings.

The Mashiachim hold fast to the belief that the true Word of God is that which was affirmed by Yeshua and His apostles, drawn from the Scriptures recognized by the Jewish people of His day—the Tanakh. The Apocryphal books, lacking prophetic authorship, divine inspiration, and validation by the Lord Yeshua or His apostles, remain outside our canon. While they may offer insights into history and culture, they do not carry the authority of the Word of God and are therefore not included in the Mashiachim Bible. This adherence to the true and uncorrupted Scriptures ensures that our canon remains superior and wholly aligned with the teachings of Yeshua HaMashiach and His apostles.

The Mashiachim New Testament Canon - Books Included: 28

The Mashiachim Canon is firmly rooted in divine authority, encompassing the 27 universally recognized New Testament books along with one more: the Epistle of Barnabas. We the Mashiachim include the Epistle of Barnabas, which we simply refer to as "Barnabas" due to the fact that Barnabas was an apostle (Acts 14:14), chosen and sent by the Lord Yeshua HaMashiach Himself to speak on His behalf. Therefore, based upon its apostolic origin, profound wisdom, early Church inclusion, and early composition, the Epistle of Barnabas (like it was with the first century Church) is included in the Mashiachim canon of the New Testament. Our full New Testament cannon and book order is as follows:

1. Matthew
2. Mark
3. Luke
4. John
5. Acts
6. Romans
7. 1 Corinthians
8. 2 Corinthians
9. Galatians
10. Ephesians
11. Philippians
12. Colossians
13. 1 Thessalonians
14. 2 Thessalonians
15. 1 Timothy
16. 2 Timothy
17. Titus
18. Philemon
19. Hebrews
20. James
21. 1 Peter
22. 2 Peter
23. 1 John
24. 2 John
25. 3 John
26. Jude
27. Barnabas
28. Revelation

Why This New Testament Canon?

Our New Testament canon is unquestionably superior because it is not the product of arbitrary decisions by councils. Instead, it is grounded solely in the teachings and endorsements of the Lord Yeshua HaMashiach and His holy apostles. By relying exclusively on their authority, we ensure that our Scriptures are the true and chosen Word of God.

The Case for the Epistle of Barnabas

The inclusion of the Epistle of Barnabas in Mashiachim canon is both essential and justified. First and foremost, Barnabas is explicitly named as an apostle in Acts 14:14, underscoring his significant role in the early Church and his close association with the apostolic mission. His writings, therefore, carry the same weight and authority as any other apostle sent by the Lord Yeshua HaMashiach.

In addition to the Epistle that bears his name, We the Mashiachim know that Barnabas is also the author of the Letter to the Hebrews. This attribution aligns with his deep understanding of Jewish law and sacrificial traditions, which are central themes in Hebrews. His Levite heritage (Acts 4:36) and close association with Paul uniquely positioned him to write a letter that bridges Jewish and Messianic theology, explaining how Yeshua is the fulfillment of the Torah and the ultimate High Priest. The writing style and theological focus of Hebrews, especially its emphasis on the superiority of Yeshua's priesthood and sacrifice, reflect the kind of insight Barnabas, a respected apostle, Levite, and teacher, would have had. This further solidifies his critical role in shaping the early Messianic understanding of Yeshua's fulfillment of the Scriptures.

Furthermore, we the Mashiachim know that the Epistle of Barnabas, which we simply refer to as Barnabas, was written between 70 and 79 A.D., during the reign of Emperor Vespasian. This is due to several reasons beyond internal divine revelation:

First, Barnabas directly references the destruction of Jerusalem and the Temple in Jerusalem, an event that occurred in 70 A.D. and had profound significance for both the Jewish and early Christian communities. In Barnabas 16:3-4, he writes, "Moreover, He again says, 'Behold, they who have cast down this temple, even they shall build it up again.' This is happening now. For because they went to war, it was destroyed by their enemies; and now the very servants of their enemies shall rebuild it." Here, Barnabas clearly states, "This is happening now," indicating that he was writing at a time after the destruction of the Temple, and that those "who have cast down this temple" (i.e. the Romans -Those who destroyed the Temple in Jerusalem in 70 A.D.) were at Barnabas's time actually rebuilding over the Temple's ruins. This fact is actually well known in academia as well, as the Romans eventually built a temple to the false god Jupiter where the Jewish Temple had once stood.

Additionally, the absence of any reference to the cataclysmic eruption of Mount Vesuvius and the subsequent destruction of Pompeii in late August of 79 A.D.—an event prophesied in Revelation 18 as Babylon’s fall—strongly suggests that the letter was written before August of 79 A.D. Had the epistle been composed after this world-renown event and grand fulfillment of prophesy (see Rev 18:8-10), it is highly likely that such a significant event as the fulfillment of Revelation 18 would have been mentioned. These factors collectively indicate that the epistle could have been written anytime between 70 and 79 A.D., but neither earlier nor later.

The Epistle of Barnabas also provides significant historical clues that align with the rise of the Roman Emperor Vespasian to power. For example, in Barnabas 4:1, he writes, "It behooves us therefore to investigate deeply concerning the present circumstances...". What were the "present circumstances" he mentions? -In Barnabas 4:4-6, he tells us: "And so also speaks the prophet: "Ten kings shall reign upon the earth, and among them shall arise another king, who shall subdue three of the kings with a single blow." Similarly Daniel says, concerning the same one; "And I saw the forth beast to be wicked and powerful and more dangerous than all the beasts of the earth, and how ten horns sprang up from it, and from these a little offshoot of a horn and how it subdued three of the large horns with a single blow." You ought, therefore, to understand."

We, the Mashiachim, do understand. Barnabas here references the prophecies of "the prophet" and Daniel. Specifically, from Daniel 7:24, which speaks of the "ten kings", with a "little king" or "little horn" that rises among them, subduing three of the kings before him. 

Here is a short interlude to help the reader understand:

"The ten horns are ten kings who shall arise from this kingdom. And another shall rise after them; He shall be different from the first ones, and shall subdue three kings. He shall speak pompous words against the Most High, shall persecute the holy ones of the Most High, and shall intend to change times and law. Then the holy ones shall be given into his hand for a time and times and half a time." -Daniel 7:24-25

The Roman emperor Vespasian precisely fulfills every single prophetic detail of Daniel 7:24-25. Firstly, let's cover "The ten horns are ten kings who shall arise from this kingdom": 

The "ten kings" of Daniel's prophecy are quite obviously the first ten Roman Emperors:

1. Julius Caesar (44 B.C.)
2. Augustus (27 B.C.–14 CE)
3. Tiberius (14–37 CE)
4. Caligula (37–41 CE)
5. Claudius (41–54 CE)
6. Nero (54–68 CE)
7. Galba (68–69 CE) – Assassinated by Vespasian's Praetorian Guards
8. Otho (69 CE) – Assassinated by Vespasian's Praetorian Guards
9. Vitellius (69 CE) – Assassinated by Vespasian's Praetorian Guards
10. Vespasian (69–79 CE) – Subdued three emperors to take the throne.

Vespasian is the "another" who rises after them, establishing the Flavian dynasty, making him distinct from his predecessors as prophesied: "He shall be different from the first ones." During what historians call the Year of the Four Emperors (69 AD), Vespasian’s Praetorian Guard led clandestine missions to sabotage and overthrow Galba, Otho, and Vitellius, fulfilling "He shall subdue three kings."

Vespasian also regularly blasphemed God by participating in the imperial cult, claiming divine titles, and making war against the Jews and Mashiachim (Christians), fulfilling the prophecy that "He shall speak pompous words against the Most High." Initially as a general, and later as emperor, he spearheaded the destruction of Jerusalem and the Second Temple in 70 AD, fulfilling "He shall persecute the holy ones of the Most High." His actions marked the end of the Second Temple era, fundamentally altering the Jewish and Mashiachim religious landscape, and he enacted laws banning Jewish and Mashiachim activities and rights, fulfilling the prophecy: "He shall intend to change times and law." Most importantly, the prophecy of "the holy ones shall be given into his hand for a time and times and half a time" was fulfilled exactly by Vespasian’s campaign against the Jews, beginning in May 67 AD and ending with the fall of Jerusalem on August 30, 70 AD, lasting exactly "a time and times and half a time" (3.5 years).

All of this confirms without any doubt that Vespasian was the fulfillment of Daniel's "little horn" prophecy.

Now, coming back to the Epistle of Barnabas, the apostle explicitly warns his readers in Barnabas 4:1 "It behooves us therefore to investigate deeply concerning the present circumstances...". It should now be obvious to our audience that Barnabas is indicating that he was writing during this "little horn's" (i.e. Vespasian's) reign, emphasizing the immediate relevance of Daniel’s prophecy to his audience. 

Furthermore, though unrelated to the above subject of the "little horn" but related to the dating of the Epistle of Barnabas, the Epistle also makes mention of a shrub called "Rachia," (see Barnabas 7:8) which was native to the Judean wilderness in the 1st century AD, whose sweet fruit was familiar to the author. Rachia is a thorny plant commonly known as jujube (a species of Ziziphus), which produces sweet edible fruits. The fact that Barnabas mentions eating the fruit of this shrub grounds the letter in a 1st-century Judean context. It indicates familiarity with local flora and traditional practices, suggesting that the author was indeed writing from experience within this environment. This mention further grounds the epistle in the cultural and physical landscape of 1st-century Judea, reinforcing the idea that it was written during the purported period by the real Barnabas of Acts 14:14,36.

Beyond all this, the Epistle of Barnabas is a wellspring of spiritual wisdom and knowledge, offering deep insights into the truths of the new covenant, the spiritual interpretation of the Scriptures, and the true nature of faith—key themes from the teachings of Lord Yeshua. Its profound understanding of the relationship between the old and new covenants aligns perfectly with Biblical apostolic doctrine, making it an indispensable part of Mashiachim Canon and, of course, the Word of God.

Moreover, it is widely known that the early 1st and 2nd century Church held the Epistle of Barnabas as Scripture. Its inclusion in early Mashiachim manuscripts, such as the Codex Sinaiticus, is a testament to its early and authoritative status. Unlike other texts that were subject to the shifting opinions of later councils and traditions, the Epistle of Barnabas was recognized from the beginning for its divine inspiration and apostolic origin.

The Superiority of the Mashiachim Biblical Canon

The Mashiachim canon of Scripture stands unrivaled among any other modern canon and aligns more closely with the ancient Church of the apostles (see the Codex Sinaiticus, the earliest extant complete Bible). Unlike other canons, which were shaped by the whims of self-appointed councils or the influence of tyrant emperors, our canon is built upon the unerring guidance of the Lord Yeshua HaMashiach and His chosen apostles and prophets. This unwavering commitment to divine authority --not man's self-proclaimed authority-- ensures that Mashiachim Canon is the most reliable, trustworthy, and authoritative collection of Scriptures available. It shines as a beacon of truth, serving as the true guide for all who seek to know and follow the teachings of the Lord Yeshua HaMashiach in their purest form.

Our doctrine for selecting the Biblical canon is simple and not up for debate: it is encapsulated by Ephesians 2:20, which declares that our faith is "built on the foundation of the apostles and prophets". We, the Mashiachim, accept the words of the prophets and apostles as the Word of God, just as the Lord Yeshua HaMashiach and His apostles did.

III. CORRUPTIONS IN THE MANUSCRIPTS

We, the Mashiachim, hold firmly to the belief that the Scriptures are the absolute, true, and uncorrupted Word of God, preserved through the ages by His divine providence. Yet, we also recognize that not everything contained within what is commonly presented as Scripture is, in fact, part of the original, divinely inspired texts. This truth, often confined only to the realm of biblical scholarship, reveals that certain Biblical manuscripts have been altered in certain places from their original form. As servants of the truth, we are committed to uncovering and exposing these alterations, ensuring that the pure Word of God is brought to light for all to see. 

We understand that what we've said above may shock many. However, it is the truth. We also understand that what we've said begs the questions: How can we, the Mashiachim, say that the Word of God is "uncorrupted" and then also claim there are "textual corruptions" in the same paragraph? Isn't that a contradiction? -Our answer is simple: No. The Word of God is still uncorrupted and pure. However, we must diligently seek for the true Word of God in order to find it. As God our Father has said, "I love those who love me, and those who seek me diligently will find me" (Proverbs 8:17). Thus, those who seek God casually will not fin Him.

We also understand this topic may bring other immediate questions to mind, such as: But how could the Biblical texts get corrupted? Who has done this? The answer to these questions is also simple: Those about whom Paul the apostle prophesied, saying, "For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves" (Acts 20:29-30). These "savage wolves" and "imposters", whom Paul also referred to in 2 Timothy 3:13, have indeed tampered with certain manuscripts, introducing corruptions that have been perpetuated over time. However, their efforts to hide the truth were ultimately incomplete, as the integrity of Scriptures has been divinely safeguarded, often preserved in the form of older or more geographically distant manuscripts and through the writings of early church authors who quoted the Bible incessantly in their works and bear witness to the original, unaltered Word of God.

Through diligent, meticulous study and the illumination of the Holy Spirit, we, the Mashiachim, have identified multiple specific instances of textual corruption within certain manuscripts that must be addressed with clarity and honesty. These examples not only underscore the need for discernment but also reaffirm our commitment to upholding the true Word of God, free from the distortions of later additions or alterations. Below are some of what we feel are the most significant attempted corruptions of our Biblical manuscripts:

John 1:18

John 7:53-8:11

1 John 5:7

Matthew 5:39

Matthew 28:19

Matthew 26:52 (Full explanation coming soon)Hebrew Manuscript reads: 

ויאמר אליו ישוע השב חרבך אל נדנה שהשרופים חרב בחרב יפולו
"And Yeshua said to him, 'Return your sword to its sheath, for those who burn by the sword will fall by the sword.'"
This original wording from the Apostle Matityahu (a.k.a. Matthew) in Hebrew was changed in Greek manuscripts to "all who take the sword will die by the sword," perhaps because later scribes did not understand the context of the Hebraism used by Yeshua. To 'burn' for something is an ancient Hebraism meaning 'to be consumed with desire or passion for,' often to the point of reckless action. In this context, Yeshua is cautioning against an excessive eagerness for violence. The same Hebraism appears in Paul’s writings when he says, "It’s better to marry than to burn" (1 Cor 7:9), referring to being overwhelmed by desire, illustrating the broader meaning of being consumed by something, whether it be violence or lust.
Mark 16:9-20 (Full explanation coming soon)
We, the Mashiachim attest that Mark 16:9-20 is a later fabrication added to the text of Mark. In fact, Mark 16:9-20 is widely regarded as a later addition to the Gospel of Mark by a majority of Bible scholars for several reasons. The earliest and most reliable manuscripts, Codex Sinaiticus and Codex Vaticanus (4th century), do not contain these verses. In these manuscripts, the Gospel of Mark ends abruptly at 16:8, where the women flee the empty tomb in fear and amazement. This sudden ending has led many scholars to conclude that the longer ending (verses 9-20) was added later to provide a more complete conclusion, including post-resurrection appearances and commissioning of the disciples, which aligns with the other three Gospels (Matthew, Luke, and John). Additionally, the language and style of Mark 16:9-20 differs from the rest of the Gospel. The vocabulary and syntax used in these verses are inconsistent with the earlier chapters of Mark, suggesting that a different author or scribe composed them. Early Church fathers, such as Eusebius and Jerome, also noted that the longer ending was absent from many of the earliest Greek manuscripts available to them, further supporting the idea that it was a later addition. Lastly, We, the Mashiachim understand that the Gospel of Mark is simply a Greek translation of the original Hebrew Gospel of Matthew. Bible scholars today are ignorant of this.

Jude 1:4

2 Peter 1:1

Romans 9:5 (Full explanation coming soon) 
Translational bias. "of whom are the fathers and from whom, according to the flesh, Christ came, who is over all. God be forever praised! Amen."
Please click on any of the above links to learn more about the attempted corruptions of the listed verses. A separate page will open so that you may return here afterward. 

Understanding these things should not diminish your faith in the true Scriptures but rather strengthen your resolve to preserve the true and uncorrupted Word of God. The truth has been preserved, and it is our responsibility to seek it out, discern it, and uphold it against any corruption that may have been introduced over time.

IV. CORRUPTIONS IN THE TRANSLATIONS

[Section coming soon]

May God our Father, the God of all wisdom, guide you to wisdom and understanding in the Name of His only begotten Son, Yeshua HaMashiach our Lord. Ahmeen.

May God our Father richly bless all His Saints with knowledge and wisdom, which only proceeds from Him in the Name of His only begotten Son, Yeshua HaMashiach our Lord. Ahmeen.

ܫܠܳܡܳܐ ܠܟܽܘܢ ܒܫܡܶܗ ܕܝܫܽܘܥ ܡܫܺܝܚܳܐ

Shlama lokhun (Peace to you) b’shmay d’Yeshua M’shikha (in the Name of Yeshua HaMashiach) our Lord, in the ancient language which He spoke -Aramaic. Ahmeen.

-We, the Mashiachim