2. Originally no title was attached to the book. The name “Acts of
the Apostles” was probably given it in the Second Century C.E.
The ‫ר‬ ֵּׂ‫ש‬ַּ‫ב‬“Bäsār” (Full Message or Gospel) of Rabbi Silas (Luke)
and The Acts are two volumes of a single work.
The name ‘Luke’ evolved from ‘Silas’ into ‘Lucius’ then ‘Luka’ and
finally ‘Luke.’
Acts speaks of actions or deeds, because it is a book full of
action. The longer title of Acts of the Apostles likely comes from
the predominance of apostles in the book, particularly Rabbi
Shimon Kefa and Rabbi Sha’ul. Yet, the book does not describe
the authority of an elite group of leaders, but the work of the
Holy Spirit through the lives of Netzarim Rabbis as they bring the
full message of Redemption to common believers in Israel and
the Diaspora.
It has rightly been suggested a better and enlarged title for the
book would be “The Chronicle of the Risen King Messiah by the
Holy Spirit in and through the Netzarim Community.”

3. Neither the “Book of Luke” nor the “Acts of the Apostles”
identify their author, yet most authorities agree Rabbi Silas
(Luke) was the author of both. Ancient witnesses, dating as early
as 170 C.E., are practically unanimous in identifying Rabbi Silas.
There is significant internal evidence to suggest Rabbi Silas’
authorship.
First, both books are addressed to Ahabayahu (Theophilus) the
High Priest, and Acts mentions a “first account,” which obviously
was the “Book of Luke”. Second, there are three “we” sections,
where the narrative is written in the first person plural (Acts
16:10-17; 20:5-21:18; 27:1-28:16). Netzarim tradition falls in line
in identifying Rabbi Silas as Rabbi Sha’ul’s fellow-traveler and
cousin. Third, the writings of Rabbi Silas have similar style and
language, as well as a natural flow between each other.
Authorship

4. Acts, Actions, Deeds & Conduct
The purpose of all Scripture is to provoke a particular active response in the reader or
hearer. Without an active response that doesn’t eventually engage all of a man’s organs,
the occupant is a receiver only, absorbing what he hears and not putting it into practice.
In Scripture, fruit is frequently used as an analogy of the results produced through action
or in action. So there’s either good fruit or bad fruit.
Contrary to popular belief, Yahweh ultimately judges a man on his actions, rewarding
him for the propriety of his choices and punishing him for the improprieties.
"Even a child is known by his actions, by whether his conduct is pure and right."
(Proverbs 20:11)
"'I Yahweh have spoken. The time has come for me to act. I will not hold back; I will not
have pity, nor will I relent. You will be judged according to your conduct and your
actions, declares the Sovereign Yahweh.'" (Ezekiel 24:14)
"If one of you says to him, "Go, I wish you well; keep warm and well fed," but does
nothing about his physical needs, what good is it? In the same way, faith by itself, if it is
not accompanied by action, is dead." (James 2:16-17)

5. "They claim to know Elohim, but by their actions they deny him. They are detestable,
disobedient and unfit for doing anything good." (Titus 1:16)
"By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs
from thistles?" (Matthew 7:16)
"Elohim 'will give to each person according to what he has done.'" (Romans 2:6)
"He repays a man for what he has done; he brings upon him what his conduct
deserves." (Job 34:11)
"…and that you, O Yahweh, are loving. Surely you will reward each person according to
what he has done." (Psalm 62:12)
"If you say, 'But we knew nothing about this,' does not he who weighs the heart
perceive it? Does not he who guards your life know it? Will he not repay each person
according to what he has done?" (Proverbs 24:12)
"I Yahweh search the heart and examine the mind, to reward a man according to his
conduct, according to what his deeds deserve." (Jeremiah 17:10)
"I dispersed them among the nations, and they were scattered through the countries; I
judged them according to their conduct and their actions." (Ezekiel 36:19)
"For the Son of Man is going to come in his Father's glory with his angels, and then he
will reward each person according to what he has done." (Matthew 16:27)

6. "It is not surprising, then, if his servants masquerade as servants of righteousness. Their
end will be what their actions deserve." (2 Corinthians 11:15)
How can we be judged on the heart alone when Jeremiah 17:9 says: “The heart is
deceitful above all things and beyond cure. Who can understand it?”
“For from within, out of men's hearts, come evil thoughts, sexual immorality, theft,
murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly.”
(Mark 7:21-22)
In light of this, how do we reconcile Scripture that seems to show judgement based on
the heart of a man as in these verses?:
“But Yahweh said to Samuel, ‘Do not consider his appearance or his height, for I have
rejected him. Yahweh does not look at the things people look at. People look at the
outward appearance, but Yahweh looks at the heart.’” (1 Samuel 16:7)
“For the word of Elohim is alive and active. Sharper than any double-edged sword, it
penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts
and attitudes of the heart” (Hebrews 4:12)
To add further confusion to the mix, our Rebbe, King Messiah Yahshua, tells us that
contemplation of evil, introducing the faculty of thought as a third component which can
lead to judgement. “But I tell you that anyone who looks at a woman lustfully has
already committed adultery with her in his heart.” (Matthew 5:28)

7. Rabbi Silas wrote his Full Message to Ahabayahu (Theophilus)
HaKohane “that you may know the certainty of those things in
which you were instructed” (Luke 1:1-4). Acts provides a follow-
up to the Messianic Accounts. It is a look at the post-resurrection
ministry of King Messiah YahShua, through the key figures of the
early Netzarim Movement that was rising up inside Judaism. In
the strictest sense, Acts is not merely a history of the early
Netzarim Movement. There are many events of the first thirty
years of the Movement that are excluded. Rabbi Silas is primarily
telling the story of the movement of the Netzarim from its
origins in Jerusalem to the heart of the Israelite Diaspora as the
Apostles “sift the house of Israel among all nations.” (Amos 9:9)
Purpose

8. The Acts gives the West a clear understanding of the origins of
the Netzarim Movement. It tells of the Full Messianic Message
of Redemption heralded by these Jewish Apostles and how it
affected Israel and the Diaspora; and the inclusion of the
message to the Gentiles as they shed their pagan lifestyle and
belief systems and became Israelites by conversion as did Ruth.
“Don't urge me to leave you or to turn back from you. Where
you go I will go, and where you stay I will stay. Your people will
be my people and your Elohim my Elohim.” (Ruth 1:16) In so
doing, it demonstrates the definite distinction that the Netzarim
Faith sometimes referred to as “The Way” (Acts 9:2) fulfilled
Judaism. Acts provides evidence for the apostleship of Nasi
Rabban Yakkov haTzaddik (High Justice High Rabbi James the
Just), Rabbi Shimon Kefa, Rabbi Yochannan ben Safedy, and
Rabbi Sha’ul IshTarshish, a Pharisee, the son of a Pharisee (Acts
23:6), allowing their writings greater acceptance, because it
vindicates the Netzarim and the Messianic Accounts (Bäsār) and
the Apostolic Writings’ writers.

9. The primary purpose of the book as all scripture is described in 2
Timothy 3:16-17, “All Scripture is breathed by Yahweh, and is
profitable for doctrine, for reproof, for correction, for
instruction in righteousness, that the man of Yahweh may be
complete, thoroughly equipped for every good work.” The book
of Acts gives us great instruction on how the “Age of
Redemption” is to be lived out.

10. Chronology
The dates for the period after Rabbi Sha’ul's labours began are
reasonably certain, and most critics are substantially agreed.
Those of the period from the Ascension to the time when Rabbi
Sha’ul began his labors at Antioch are somewhat uncertain. The
Ascension and the founding of the Messianic Community on
Shavuot (Pentecost) must, be placed as early as 30 C.E., and this
gives a longer interval for the events recorded in the first eleven
chapters of Acts. As modified the following are the outlines:
• 30 C.E. The Resurrection, the Ascension, the Full Messianic Message first
Preached on Pentecost, Holy Spirit Sent, the Messianic Community
Founded, and the Events Embraced from Acts 1 to Acts 6: 8.
• 37 C.E. Conversion of Rabbi Sha’ul IshTarshish. Acts 9:1-19.
• 38-40 C.E. Period of Rabbi Sha’ul's Yeshiva in Arabia.

11. • 41-43 C.E. The Labors of Rabbi Shimon Kefa and the Conversion of the
Gentiles Recorded in Chapter 9-11.
• 44 C.E. Martyrdom of Rabbi Yakkov haTzaddik (James the Just), and
Death of Herod. Acts 12.
• 45-47 C.E. Rabbi Sha’ul's First Missionary Journey. Acts 13, 14.
• 49 or 50 C.E. Bet Din (Council) at Jerusalem. Acts 15.
• 51-53 C.E. Rabbi Sha’ul on His Second Missionary Journey. Acts 15-18.
• 54-56 C.E. Rabbi Sha’ul at Ephesus, nearly three Years. Acts 19.
• 57 C.E. Rabbi Sha’ul a Second Time at Corinth.
• 58 C.E. Rabbi Sha’ul Goes to Jerusalem, is seized, imprisoned. Acts 20-
23.
• 59-60 C.E. Rabbi Sha’ul Imprisoned at Cæsarea. His defense before
Festus and Agrippa. Acts 23-24.
• 61 C.E. Rabbi Sha’ul sent to Rome. Shipwrecked. Acts 27-28.
• 62 C.E. Imprisoned at Rome. The End of the Chronicle.
To this I may add that there is reason to believe that Rabbi Sha’ul was acquitted and
released in 63 C.E., preached in Spain, Greece and Asia, until 67 or 68 C.E., was again seized
in Nicopolis in Epirus, taken to Rome a second time, and put to death in 68 C.E.

13. PEREK ALEPH (CHAPTER ONE)
“1 In my first account, O Ahabayahu (Theophilus - "A lover of Yahweh."),
concerning all those things that our King Messiah YahShua began to do
and to teach 2until the day He ascended, after He had commanded the
apostles, those whom He had chosen through the Holy Spirit, 3 to whom
also He did present Himself alive after His suffering, with many signs and
wonders during the forty days while being seen by them, and speaking
about the Kingdom of Elohim. 4 And being assembled together with them,
He commanded them not to depart from Jerusalem, but to wait for the
promise of the Father, which, [said he,] `You heard from Me; 5 for
Yochannan, indeed, immersed with water, but you shall be immersed into
the Holy Spirit -- after not many days.’

14. |1| In the ‫ר‬ֶ‫פ‬ ֵּׂ‫ס‬
‫אׁשֹון‬ ִ
‫ר‬ָ‫ה‬ sefer harishon (first book) I wrote about everything
(Everything our Rebbe set out to do and teach is the subject of the Book of
Luke [Silas]. In this book, Rabbi Silas sets out to chronicle the achievements
of how the Messianic Community set itself up in the framework of Judaism
but was still able to include, aggressively the Yah-fearing Gentiles.
However, today the problem is more complex .
Yochannan HaKohane had been in office a very long time when he was
deposed by Vitellius. Theophilus was then given the office of High Priest by
the Jewish People. He held the position from 37-41 C.E. He was instructed
by Rabbi Silas [Luke] in the Life of the Messiah [Luke 1:4]), about ‫י‬
ַַּ‫ֵּׁׂשּוע‬
YahShua (Our Beloved Rabbi, King Messiah YahShua), both what he began
to do and the ‫ע‬
‫ה‬ ָ‫ָש‬ asah (commandment, precept; good act (deed) ,
mitzvah, virtue) he began to order or command,
The cultural superstructure of the faith of YahShua,
Messiah of Israel, has become so Gentilized that most
Jews find it hard to believe the Full Messianic Message is
as much for them as for the Gentiles [Acts 11:18; 15:1].,
‫י‬
‫ָהּו‬
ַ
‫ב‬ַּ‫ה‬ ָ‫א‬ O Ahabayahu (The name means "A lover of
Yahweh." He was the High Priest, as mentioned by
Josephus, at the time of this writing. Josephus tells us
that the High Priest Yochannan , who succeeded Caiaphas
in 36 C.E., had a brother Theophilus.
This book is
addressed to
me?
Ahabayahu HaKohen

15. |2| until ‫ה‬
‫ַּּיֹום‬ HaYom (The Day), when he made ‫ָה‬‫ל‬ֲ‫ע‬aliyah (ascent to the
Heavenlies), having given ‫יו‬ ָ
‫ֹות‬ ְ‫צ‬ ִ
‫מ‬mitzotaiv (Messiah’s Commandments) in
the ַַּ‫רּוח‬
‫ׁש‬ ֶ‫ד‬ֹּ‫ק‬ַּ‫ה‬ Ruach Hakodesh (Holy Spirit) to the ‫ש‬
‫יו‬ָ‫יח‬ִ‫ל‬ׁ Shluchav
(Emissaries, Ambassadors, or Apostles: Mat. 10:2-4) whom he chose
(Rebbe YahShua received the Spirit without measure, and all he did was in
the Spirit. He also imparted a measure of the Spirit, before he ascended, to
the Apostles to help them in their work (John 20:22).
|3| to whom also he presented himself ‫י‬ָ‫ח‬chai (alive), after his Messianic
‫ֻּנֹותֹו‬‫ע‬unōtō (sufferings), by many convincing proofs, during ‫ים‬ ִ‫ע‬ָ‫ב‬‫ר‬ ַּ‫א‬
‫יֹום‬
arba'im yamim (40 Days, 11 appearances are recorded.) appearing to
them (Apostles) and speaking concerning the ‫כּות‬‫ל‬ ַּ‫מ‬
ַ
‫א‬ָ‫ה‬
‫ים‬ ִ
‫ה‬ Malchut
Elohim (Kingdom of the Mighty One).
|4| And while gathering them at a ‫ו‬ ָ‫ד‬‫ַּח‬‫י‬yächədäv (assembly, The words
"assembled together" literally means "took salt together," an idiom for
eating a fellowship meal together from ‫ד‬ַּ‫ח‬ִ‫י‬echäd meaning “together, in
unity, in unison.” Rebbe YahShua was once again eating with them), Rebbe,
Melech HaMoshiach (Our Beloved Rabbi, King Messiah) gave instructions
to them not to depart from ‫ם‬ִ‫ַּי‬‫ל‬ ָ‫ירּוׁש‬Yerushalayim (Isaiah 2:3, 5) had
declared that Jerusalem should be the place where the Bäsār should be
first preached), but to wait for the ‫ילּו‬ ִ
‫ּתֹוח‬ tochiylo (promise) of ‫ב‬ ָ‫א‬ָ‫ה‬HaAv
(The Father) (Joel 2:28; Zech. 2:10; John 14:16; 15:26; Matt. 3:11).

16. They must wait for the Spirit, that they might speak, on the great day of
the inauguration of the kingdom, as the Holy Spirit gave them utterance
(Acts 2:4). The conditions of citizenship in the kingdom must be spoken by
the Spirit) which he said, "You heard of from me. [Ps. 27:14]
|5| "For [Kahani] Yochanan [ben Zakki] gave a ‫ָה‬‫ל‬‫י‬ ִ
‫ב‬‫ט‬tevilah immersion
[Matthew 3:1] Rabbi Yochannan’s water immersion accomplished bodily
purification for the ַ
‫ב‬
ַַּ‫ת‬
‫ה‬ָ‫ׁשּוב‬ ַ
‫ם‬ִ‫רי‬‫צ‬
ַֹּ‫ח‬ “Chozrim Bitshuvah,” a person who
turns from sin to Yahweh in repentance. Rebbe YahShua’s promised
immersion into the Holy Spirit would give the Believer power from
Yahweh to continue living a holy life and to evangelize others to include
themselves into the Kingdom [Luke 3:16]) of ַַּ‫ת‬
‫ה‬ָ‫ׁשּוב‬ teshuva (Repentance)
with a ‫ֵּׂה‬‫ו‬‫ק‬ ִ
‫מ‬
‫ם‬ִ‫י‬ ַּ‫מ‬ mikveh mayim (pool of living water at least 300 gal.), but
you will receive a tevilah in the Holy Spirit not many days from now."
[Joel 3:1;(2:28)] (Only 10 days after these words were spoken) [The
promise of the Father is called by Rebbe YahShua "being immersed with
the Holy Spirit." You can be immersed yourself. It is not dependent on the
one being immersed, but on the one doing the immersion. All the receiver
need do is yield to what the immersion is doing. It is important to note the
experience they will receive is not the new birth. For some this is confusing
because the scripture also defines the new birth as an immersion.

17. It, however, is described as the experience of the Holy Spirit immersing the
believer into Messiah’s body. "For by one Spirit we were all immersed into
one body…" (1 Corinthians 12:12-13). In Acts 1:5 Rebbe YahShua is
essentially restating the words of Rabbi Yochannan the immerser found in
Matthew 3:11 where speaking of Messiah he says, "… He will immerse you
with the Holy Spirit and fire." In Matthew 3:11 it is not the Holy Spirit
doing the immersing, it is Messiah who is the agent of the Mikvah and He is
not immersing into His body, but into the Holy Spirit. As such, this is a
separate experience from the new birth. Many of these individuals had
already received the Holy Spirit in regeneration (John 20:22). The promise
of the Father was an experience subsequent to salvation and is described
by Messiah as "being immersed with the Holy Spirit."]
“ 6And while they were together, they asked him, saying, `Our Sovereign,
will You at this time restore the Kingdom to Israel?'”
|6| And at yechidus (assembly, it is another day than the one spoken in the
previous verses; now the Apostles are with Rebbe YahShua at their base on
the Mount of Olives.), having come together, they were asking him saying,
"Adoneinu (Our Lord), is it at this time that you are restoring the Malchut
Hashem (Kingdom of Yahweh) to Am Yisroel (Commonwealth of Israel)?"
[“…I Yahweh will hasten it in his time. Isaiah 60:22.

18. What Rebbe YahShua’s talmidim were asking is not amiss. Every Believer
has asked the same thing, “When is the Messianic Age?” The mistake we
make is to separate the 1st Advent from the 2nd. It is one series of seamless
actions. Our Messiah came 1st to ransom the many, die, and resurrect the
third day (Mark 10:33-45), this would restore the religion and reform the
Priesthood, 2nd to set in motion a revolution that caused the dispersion of
Israel all over the world to effect change in all people. By doing this His
doctrine, Messiahism, spread along the route of the Diaspora. 3rd, to call
out the Gentiles and incorporate them into a Commonwealth of Israel. This
is the promise that the Father made YahShua, “the government will be
upon your shoulders (Isaiah 9:5-6; Luke 1:79). Even his Talmidim (Disciples)
misunderstood all the implications of the Messianic Message. Rebbe
YahShua filled this gap in their understanding by focusing their attention
not on his return but on the task of evangelization of the message, that
would hasten His return. We learn later Rabbi Kefa got the point.

19. Today, present Talmidim (disciples) in the Christian World are also dull of
understanding. They will gloat how the Lord’s disciples just did not get it,
but they likewise do not get it, even less. Yahweh did indeed set in motion
the things it would take to restore the Commonwealth of Israel. The
Church is not the “New True Spiritual Israel,” having replaced the Old Israel.
That is the heresy of “Replacement Theology,” or should I say
“displacement Theology!” This heresy is known by many names, “Covenant
Theology, Kingdom Now Theology, Dominionism, Reconstructionism,
Restorationism, and is the basic teaching of Catholic Theology. This false
theology attacks the very root of our Lord’s character. That Yahweh could
break His word is heresy! He is hastening the Messianic Age in its time. ]

20. 7He said to them: ‘It is not for you to know the times or dates the Father
has set by his own authority. 8But you will receive power when the Holy
Spirit comes on you; and you will be my witnesses in Jerusalem, and in all
Judea and Samaria, and to the ends of the earth.’
9After he said this, He was taken up before their very eyes, and a cloud hid
him from their sight.
10They were looking intently up into the sky as he was going, when
suddenly two men dressed in white stood beside them. 11’Men of Galilee,’
they said, ‘why do you stand here looking into the sky? This same
YahShua, who has been taken from you into heaven, will come back in the
same way you have seen him go into heaven.’” (Acts 1:6-11)

21. |7| But Rebbe, Melech HaMoshiach (Our Beloved Rabbi, King Messiah) said to them, "It
is not for you to have da'at (Knowledge) of the itim (times) or moadim (seasons) which
[Elohim] HaAv (The Father) has set by his own samchut (authority). [Deuteronomy
29:29; Psalms 107:13] (This was a reproof, not only to them, but to those in all ages who
seek to know "the times or the seasons, which the Father hath put in his own power.")
|8| "But you will receive ko'ach (power: not temporal power, such as they dreamed of,
but spiritual and moral power. The critical event is the Holy Spirit coming upon their lives.
When He comes upon them, they will receive power) when the Ruach Hakodesh has
come upon you, and you all will be the Eidus (the Witness) of me, in Yerushalayim and
in all Yehudah (Judea) and Shomron (Samaria) and as far as ad ketzeh ha'aretz (whole
Earth)." (First, in Jerusalem, the seat of Judaism, the capital of King YahShua’s own
country, the place where the Messiah lived, taught, was crucified & resurrected; then in
an ever-widening circle from that center; in Judea, then in Samaria, then to the uttermost
parts of the earth. This order was followed exactly. It should always be followed in our
efforts to evangelize the world. Yahweh does not want us to spend our days pondering
eschatology and speculating on prophetic questions about a future kingdom. Rather we
are to receive His power to be witnesses of a Kingdom that is here and now in the Holy
Spirit. Much of what Yahweh will do universally in the coming Millennial Kingdom, He is
doing now in the congregation by the Holy Spirit (Romans 14:17). But instead of being
physical, it is spiritual; instead of being nationalistic, it is for all people; and instead of
being a sudden event, it is expanding gradually.)

22. |9| And having said these things, while they were looking on, in an aliyah ascent to
Shomayim, Moshiach was taken up, and an anan (cloud, this was not an ordinary cloud
but the manifestation of the Presence, the Shekinah cloud that often appeared over the
Tabernacle. Rebbe Melech haMoshiach YahShua is the ultimate glory of Yahweh) (John
1:14) took him away from their eyes.
|10| And as they were gazing intently into Shomayim (Heaven), while Moshiach
(Messiah) was going—hinei (Behold!)--two beings, enrobed in white, had been present
with them (These were most certainly angels, who in the Scriptures often appear as men.
Their white clothing is reminiscent of the angels who appeared at the tomb on the day of
the Yahshua’s resurrection. Rabbi Silas called the angels at the tomb "men" (Luke 24:4),
while Rabbi Yochannan refers to them as angels (John 20:12).
|11| Also, these said, "Men of the Galil, why do you stand looking into Shomayim? This
Rebbe, Melech HaMoshiach Yahoshua, the one having been taken up from you into
Shomayim, will also come again in like manner as you saw him going into Shomayim
(His first coming was completed, and he would return in the same way. Rebbe YahShua is
coming back again. At that time His Kingdom will be consummated)."

23. MattenYahu Chosen to Replace YaHudah (Judas)
“12Then they returned to Jerusalem from the hill called the Mount of Olives, a Sabbath
day's walk from the city. 13When they arrived, they went upstairs to the room where they
were staying. Those present were Kefa and Yochanan and Ya'akov and Adam and Pinchas
and T'oma and Ban-Talmai and Mattityahu and Ya'akov Ben-Chalfai and Shimon the
Zealot and Yehudah Ben Ya'akov. 14They all joined together constantly in prayer, along
with the women and Miriam the mother of YahShua, and with his brothers.
15In those days Kepha stood up among the Believers (a group numbering about a hundred
and twenty) 16and said, ‘Brothers, the Scripture had to be fulfilled which the Holy Spirit
spoke long ago through the mouth of David concerning YaHudah, who served as guide for
those who arrested YahShua— 17he was one of our number and shared in this ministry.’
18(With the reward he got for his wickedness, YaHudah bought a field; there he fell
headlong, his body burst open and all his intestines spilled out. 19Everyone in Jerusalem
heard about this, so they called that field in their language Akeldama, that is, Field of
Blood.)

24. 20’For,’ said Kepha, ‘it is written in the book of Psalms, “May his place be deserted; let
there be no one to dwell in it,” and, “May another take his place of leadership.”
21Therefore it is necessary to choose one of the men who have been with us the whole
time the King YahShua went in and out among us, 22beginning from Yochannan’s
immersion to the time when YahShua was taken up from us. For one of these must
become a witness with us of his resurrection.’
23So they proposed two men: Joseph called Ben Navi (also known as Justus) and
Matthias. 24Then they prayed, ‘Adonai, you know everyone's heart. Show us which of
these two you have chosen 25to take over this apostolic ministry, which YaHudah left to
go where he belongs." 26Then they cast lots, and the lot fell to MattenYahu; so he was
added to the eleven apostles.” (Acts 12-26)
|12| Then they returned to Yerushalayim from the Mount of Olives (This is the actual
place of the Messiah’s expected coming (Zech. 14:4).), which from Yerushalayim is a
Shabbat walk (About 2000 cubits or 1000 yards or ¾ of a mile).

25. |13| And when they entered, they went up into the upstairs where they were staying
(The 'upper room' (hyperoon), where the first community was remaining (Acts 1:13: hou
esan katamenontes) after the ascension and where the Pentecost event occurred (Acts
2:1-2), already had an established significance for Rabbi Silas. Rabbi Silas represents this
center as the prototype for the primitive communal places of worship. The Greek word
(hyperoon) appears only in Acts and always in contexts that denote a place of worship.
According to Acts (9:37, 39) Tabitha, a member of the community of widows in Joppa,
was laid in such an upper room after she died. Acts 20:7-8 describes an early Messianic
meeting for Sabbath worship in an upper room at Troas in Asia Minor. This report, given
in the first person, specifically observes that 'there were many lights' in the room (Acts
20:8). Moreover, inside the 'House of Rabbi Shimon Kefa' in Capernaum, which was
transformed into a house synagogue by the second half of the first century, numerous
fragments of oil lamps have been found. Upper rooms had previously acquired some
religious significance in the Old Testament (2Kgs 4:10-11: aliyya; Dan 6:11: 'alit, LXX:
hyperoon). This is perhaps why, at a later time, they became favorite meeting places for
scholars. As shown by a third-century synagogue inscription in Stobi (Dalmatia),
synagogues sometimes had special upper rooms (hyperoa).), that is, Kefa (Peter) and
Yochanan (John) and Ya'akov (James) and Adam (Andrew) and Pinchas (Phillip) and
T'oma (Thomas) and Bar-Talmai (Bartholomew) and Mattityahu (Matthew) and Ya'akov
Ben-Chalfai (James, son of Alpheus) and Shimon (Simon) the Zealot and Yehudah Ben
Ya'akov (Judas, son of James).

26. |14| These all with one mind were continually devoting themselves to tefillah, with the
nashim (With the women – Rabbi Silas wants to be certain we are aware women were
included in the group.) and with Miryam the Em (Mother) of Rebbe (Mary has been given
an exalted status by many. Yet, she realizes her need for the promise of the Father. She had
apparently recognized her need for a saviour (Luke 1:46-47) and received her son as the
Son of Yahweh, her King and her saviour.), Melech HaMoshiach (King Messiah) and with his
achim. (The half brothers of YahShua were there as well. Though they did not believe in
Him before the crucifixion (John 7:5), there has been a change. His brothers were Yakkov,
Yoses, Yehudah and Shimon (Mark 6:3). 1 Corinthians 15:7 tells us after His resurrection,
Rebbe YahShua actually appeared to his oldest brother Rabbi Yakkov, who later becomes
the pastor of the Jerusalem Community. Yehudah also developed into a leader in the
Community (Acts 12:7; 15:13; 21:18; Galatians 2:9; James 1:1; Jude1).
|15| And at this time, having stood up, Kefa, in the midst of the Achim b'Moshiach
(Brotherhood of Messiah), [there were 120 persons in the place - It appears not all of the
500 Rebbe YahShua had appeared to (1 Cor. 15:6) followed his instructions to wait in
Jerusalem. ]
|16| said, "Achim b'Moshiach, the Kitvei Hakodesh had to be fulfilled, which the Ruach
Hakodesh foretold through the peh (Mouth) of Dovid Hamelech ( King David) concerning
Yehudah (Judah or Yahudah ish Kariot, Rabbi Shimon Kefa saw Psalms 41:9 and 109:8 as
pertaining to Judas), who became a guide to the ones arresting Yahoshua (YahShua).
[Rabbi Kefa sees the replacement of Judas a fulfillment of Psalms 69:25 and 109:8.]

27. |17| "For he had been numbered among us, and he received his ministry in the
Messianic avodas kodesh (holy worship, service) of the Moshiach's Shluchim (Messiah’s
Agents).
|18| (Now this man, therefore, acquired a sadeh out of the sachar [reward] of his
peysha and, having fallen headlong, he plotst [burst] open in the middle and all the
inward parts of him were poured out.
|19| And this became known to all the ones inhabiting Yerushalayim, so that the sadeh
[field] became known in their language as `Akeldama', that is `Sadeh of Dahm.') [Rabbi
Silas adds a parenthetic note about the death of Judas. There is no discrepancy with
Matt. 27:5-10. The priests, considering the bribe money paid to Judas to be his legal
property, purchased the field in his name. It may be that Judas hung himself, but it was a
long while until he was found. Either his body hung so long he was dismembered when
the rope broke or when he was finally cut down. Hanging by a rope, however, was not
common in ancient times. More common was impalement through the middle of the
body over a sharp stake. If Judas threw himself over the stake headlong his body would
have first swelled up and then burst open.]
|20| "For it has been written in the Sefer Tehillim (Books of Psalms), "TEHI the place of
him NESHAMMAH (one being deserted)...V'AL YEHI YOSHEV" ("May his place be
deserted and let him not be the one dwelling in it"—Ps. 69:26) and "PEKUDATO YIKACH
ACHER" ("his place of leadership may another take"—Ps. 109:8)

28. |21| "It is necessary, therefore, that one of the anashim who accompanied us during all
the time in which Rebbe, Melech HaMoshiach Adoneinu Yehoshua went in and went out
among us,
|22| "beginning from the tevilah of teshuva of Yochanan until the day when Moshiach
was taken up from us--one of these should become Eidus (Witness) with us to the
Techiyas HaMoshiach (Resurrection of Moshiach)."
|23| And they put forward two anashim (choices), Yosef Bar-Sabba (Joseph the son of the
Sabbath), also called Justus (Tzaddik), and Mattityahu (Matthew).
|24| And having davened (prayed) , they said, "Adonoi, you have da’at (knowledge) of
the levavot of Kol B'nei Adam (Family of the sons of Adam). Therefore, show which of
these two is your bechirah (choice, selection) [1st Sam. 14:41]
|25| "to take the place of this avodas kodesh ministry and Shlichus from which Yehudah
turned aside to go to his own place."
|26| And they drew lots (Prov. 16:33; Lev. 16:8), and the lot fell to Mattityahu, and he
was numbered with the Achad Asar (eleven) of Moshiach's Shluchim (Messiah’s agents).

29. PEREK BEIT (CHAPTER TWO)
“ 1When the day of Pentecost came, they were all together in one place. 2Suddenly a
sound like the blowing of a violent wind came from heaven and filled the whole house
where they were sitting. 3They saw what seemed to be tongues of fire that separated
and came to rest on each of them. 4All of them were filled with the Holy Spirit and
began to speak in other tonguesas the Spirit enabled them.
5Now there were staying in Jerusalem Yah-fearing Jews from every nation under
heaven. 6When they heard this sound, a crowd came together in bewilderment,
because each one heard them speaking in his own language. 7Utterly amazed, they
asked: "Are not all these men who are speaking Galileans? 8Then how is it that each of
us hears them in his own native language? 9Parthians, Medes and Elamites; residents of
Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10Phrygia and Pamphylia, Egypt
and the parts of Libya near Cyrene; visitors from Rome 11(both Jews and converts to
Judaism Cretans and Arabs—we hear them declaring the wonders of God in our own
tongues!" 12Amazed and perplexed, they asked one another, ‘What does this mean?’
Some, however, made fun of them and said, ‘They have had too much wine.’” (Acts 2:
1-13)