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1:1 בְּמַּאֲמָר הָרִאשׁוֹן כָּתַבְתִּי תְּאוֹפִילוֹס עַל־כֹּל אֲשֶׁר הֵחֵל יֵשׁוּעַ לַעֲשׂוֹת וּלְלַמֵּד׃
Bema'amar harishon katavti te'ofilos al-kol asher hechel yeshua la'asot ulelamed.
הִנֵּה הַסֵּפֶר הָרִאשׁוֹן תְּאוֹפִילוֹס כָּתַבְתִּי בוֹ כָּל־אֲשֶׁר עָשָׂה יֵשׁוּעַ וְכָל־אֲשֶׁר הוֹרָה מִיּוֹם הַחִלּוֹ׃
Hinneh hassefer harishon Te'ofilos katavti vo kol-'asher asah Yeshua vechol-'asher horah miyom hachillo.
The former account I made, O Theophilos, of all that Yeshua began both to do and teach,
O Theophilos, of all that Yeshua (ישוע) began both to do and shiurim (teach),
1:2 Until the day in which He was taken up, after that He through the Ruach HaKodesh had given mitzvot to the shlichim whom he had chosen:
1:3 To whom also he also presented Himself alive after His suffering by many convincing proofs, appearing to them during arba'im yamin (forty days), and speaking of the things pertaining to the Malkut of Elohim (אלהים):
1:4 And being assembled together with [them], He commanded them not to leave Yerushalayim, but wait for the Promise of ha Avi, "which", [He said], "you have heard from Me."
1:5 For Yochanan (יוחנן) truly immersed with mayim (water); but you shall be immersed with the Ruach HaKodesh not many days from now.
AD MOSAI (how much longer)
1:6 Therefore, when they had come together, they asked Him, saying, "Master, will You at this time restore the Kingdom to Yisrael?"
1:7 And He said to them:
"It is not for you to know the times or the seasons, which Ha Avi has placed in His own authority."
(cf Mt 28:18-20; Mark 16:15-18; Luke 24:47-48; Yochanan (יוחנן) 20:21-22)
1:8 But you shall receive power, when the Ruach HaKodesh (hagios Pneuma) has come upon you: and you shall be witnesses to Me both in Yerushalayim, and in all Yehudah, and in Shomron, and to the uttermost part of the earth.
1:9 Now after He had spoken these things, while they beholding Him, He was lifted up; and a cloud withdrew Him out of their sight.
1:10 And while they looked steadfastly toward shamayim as he went up, Hinnei, two men stood by them in white apparel;
1:11 who also said, "Men of Galil, why do you stand gazing up into heaven? This same Yeshua (ישוע), who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven."
1:12 וַיִּפְנוּ וַיֵּלְכוּ יְרוּשָׁלַיְמָה מִן־הָהָר הַנִּקְרָא הַר הַזֵּיתִים וְהוּא קָרוֹב לִירוּשָׁלַיִם כְּדֶרֶךְ תְּחוּם שַׁבָּת׃
Vayifnu vayelechu Yerushalaymah min-hahar hannikra har haZeitim vehu karov lirushalayim kederech techum shabbat.
Then returned they to Yerushalayim from Har HaZeytim, which is from Yerushalayim a Shabbat day's journey.
1:13 And when they were come in, they went up into an upper room, where abode both Kefa (פטרוס), and Ya'akov (יעקב), and Yochanan (יוחנן), and Andeas, Philippos, and Thomas (תומא Toma), Bar-Talmai (בר־תלמי), and Mattityahu, Yaakov Ben Chalfai, and Shim'on Zealot, and Yehudah Bar Ya'akov (יעקב).
1:14 These all continued with one mind in prayers and supplication, with the women, and Miryam the mother of Yeshua (ישוע), and with His Achim (brethren).
1:15 And in those days Kefa (פטרוס) stood up in the midst of the taught ones, and said, (the number of names together were about an hundred and twenty,)
1:16 Men [and] Achim (brethren), this scripture must needs have been fulfilled, which the Ruach HaKodesh by the mouth of David spake before concerning Yehudah, which was guide to them that took Yeshua (ישוע).
1:17 For he was numbered with us, and had obtained part of this ministry.
1:18 (Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.
1:19 And it was known to all the dwellers at Yerushalayim; insomuch as that field is called in their own dialect: "Hakel-Dama" (Aramaic:- Hakal-Dama; דמא חקל ) that is to say, The field of blood.)
1:20 For it is written in the scroll of Tehillim:
"Let his habitation be desolate, and let no man dwell therein: and take his office."
1:21 Wherefore of these men which have companied with us all the time that Adonay Yeshua (ישוע) went in and out among us,
1:22 Beginning from the immersion of Yochanan (יוחנן), to that same day that he was taken up from us, must one be ordained to be a witness with us of techiyas (resurrection) Ha Mashiach.
1:23 And they appointed two, Yosef called Bar Sabba, who was surnamed Ioustos, and Mattiyahu.
1:24 And they prayed, and said:
“Master, you know everyone’s heart. Show us which of these two you have chosen
1:25 "To receive the portion in this ministry and the office of shelachim from which Yehudah turned aside to go to his own place."
1:26 And they gave forth their lots; and the lot fell upon Mattiyahu; and he was numbered with the Achad (eleven) of Mashiach Shluchim.
The Lost Chapter 29 of the Acts of the Apostles, also known as the Sonnini Manuscript, is a short text purporting to be the translation of a manuscript containing the 29th chapter of the Acts of the Apostles, detailing St. Paul's journey to Britain, where he preached to a tribe of Israelites on Ludgate Hill, the site of St Paulos's Cathedral. (The canonical book of Acts ends rather abruptly with Paul kept under house arrest in chapter 28, which has led to various theories about the history of the text.)
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Date of writing: AD 60
Purpose: To Show the fulfillment of Yeshua's words: "I shall build My Assembly, and the gates of the grave shall not overcome it." The book often call "The acts of the Ruach HaKodesh" The scroll Maasheh Shlichim (Acts), written by Loukas, the author of the third good news message is continuation of that narrative. He was a physician and companion of Sha'ul (שאול) (see Acts 16:10), he was then first historian of the early years of the congregation.
"Akel-Dama This is Greek Name and the Aramaic:- Hakal-Dama; דמא חקל field of blood is the Aramaic name for a place in Yerushalayim. The rocky cliffs and steep slopes of Mt. Zion, the Valleys of Hinnom and Kidron, and the village of Silwan spreading towards the Mt. of Olives.
Elohim (אלהים)'s relationship with Man
The scroll has often been called "the Maasheh Shlichim of the Ruach HaKodesh" The Ruach HaKodesh is referred to more than fifity times in this one scroll, particulary in relation to immersion with the Ruach HaKodesh, being filled with the Ruach HaKodesh, and being led by the Ruach HaKodesh.
This scroll is of hight importance because it is the only inspired account of the beginning and early work of the Assembly. it clarifies some of the historical references in Sha'ul (שאול)'s letters. It place in the Brit Hadashah canon identifies it as the bridge from the Good news to the Letters. It is the mainly for the study of emissary principles, the defense of the faith, the Person and work of the Ruach HaKodesh, and the methods and themes of Messianic proclaimation.
Shabbat day's journey. greek sabbatou hodos Shemot 16:29-30 See, for that YEHOVAH (יהוה) has given you the Shabbat, therefore he gives you on the sixth day lechem of two days; abide you every man in his place, let no man go out of his place on yom hashevi'i. So the people rested on yom hashevi'i. Shabbat walk is that one may not walk beyond 2,000 amot [ about a kilometer, assuming an amma is 48 centimeters / 19 inches] Any distance more than distant allowed is not restful. To learn more about the the Torahs of Eruv Tavhsilin please visit "ask the Mosheh". .