function displayNote( book, num )
{
if( book == 'Mt' )
{
	if( num == 1 )
		text = 'Mattiyah/Matthias presumably bears the name of the faithful Jewish priest who led the Maccabean revolt. Early sources tell us that Mattiyah wrote his good news of the kingdom in Hebrew. We have Greek translations of what he wrote, but no Hebrew copies. To demonstrate that Yeshua is the Messiah, Mattiyah often points out the fulfillment of Messianic references from Tanakh, or makes particular application of familiar scriptures.';
	else if( num == 2 )
		text = '1:1 "The book of the origins" The Greek phrase appears in LXX Gen.2:4, referring to the creation of heaven and earth, and in Gen.5:1, referring to Adam and his descendants. “the Son of David” is an explicit designation of the Messiah in the Scriptures (e.g. 2Sam.7:12-16; Is. 9:6-7) and the rabbinic writings (e.g. Sanh.97a). To understand who Yeshua is and what he comes to do, it is first necessary to know that he is “the son of Abraham,” the Father of the Jewish people, and “the son of David,” the King of Israel.';
	else if( num == 3 )
		text = '1:1 "son of Abraham," the Father of the Jewish people.';
	else if( num == 4 )
		text = '1:1 "son of David," the King of Israel.';
	else if( num == 5 )
		text = '1:3 "Tamar," 1:3,5,6,16 Biblical genealogies are generally patrilineal, tracing the male line. In this genealogy, Mattiyah includes several women: Tamar (v.3), Rahav (v.5), Ruth (v.5), “the wife of Uriyah” (v.6), and Miryam (v.16).';
	else if( num == 6 )
		text = '1:5 "Rahav," 1:3,5,6,16 Biblical genealogies are generally patrilineal, tracing the male line. In this genealogy, Mattiyah includes several women: Tamar (v.3), Rahav (v.5), Ruth (v.5), “the wife of Uriyah” (v.6), and Miryam (v.16).';
	else if( num == 7 )
		text = '1:5 "Ruth," 1:3,5,6,16 Biblical genealogies are generally patrilineal, tracing the male line. In this genealogy, Mattiyah includes several women: Tamar (v.3), Rahav (v.5), Ruth (v.5), “the wife of Uriyah” (v.6), and Miryam (v.16).';
	else if( num == 8 )
		text = '1:6 "the wife of Uriyah," 1:3,5,6,16 Biblical genealogies are generally patrilineal, tracing the male line. In this genealogy, Mattiyah includes several women: Tamar (v.3), Rahav (v.5), Ruth (v.5), “the wife of Uriyah” (v.6), and Miryam (v.16).';
	else if( num == 9 )
		text = '1:16 "Miryam," 1:3,5,6,16 Biblical genealogies are generally patrilineal, tracing the male line. In this genealogy, Mattiyah includes several women: Tamar (v.3), Rahav (v.5), Ruth (v.5), “the wife of Uriyah” (v.6), and Miryam (v.16). The genealogy concludes with “Jacob fathered Yosef, the husband of Miryam, from whom was born Yeshua, who is called Messiah.” The text presents the genealogy of Yosef, but does not present Yosef as the father of Yeshua. He is presented as the husband of Miryam, the mother of Yeshua. Verses 18,20 record that Yeshua was conceived from the Ruah Kodesh. Yosef is his “adoptive” human father.';
	else if( num == 10 )
		text = '1:21 The angel tells Yosef to call the child “Yeshua,” meaning “savior,” because he “will save his people from their sins” — a necessary task. Yeshua bin Nun, i.e. “Joshua”, led Israel into their inheritance. Yeshua, the Kohen Gadol in the time of Zekhariah, symbolizes Messiah, “the Branch,” and the removal of Israel’s sin and iniquity. [Zekh. 3] He is to build the Temple of the Everpresent, and rule as a priest upon His throne. [Zekh.6]';
	else if( num == 11 )
		text = '1:23 See “The Virgin will be Pregnant,” in the ADDITIONAL NOTES after the Messianic Writings.';
	else if( num == 12 )
		text = '1:23 No one ever “calls” Yeshua by the name of Emmanuel. It is not a name in the sense of a sound that labels a particular person, it is a “name” in the sense of who he is, i.e. “God with us”.';
	else if( num == 13 )
		text = '2:2-4 Bowing down to a king is a recognition of his sovereignty. Herod, and everyone else, understood that. Because the magi were looking for the one who was “born” King of the Jews — as distinct from one who is appointed — Herod knew that they were speaking of Messiah. That is why he asked the chief priests and Torah scholars where the Messiah was to be born. Herod had been appointed King of Judea by Rome. In killing the boy babies of Beit Lehem, he was seeking to protect his position.';
	else if( num == 14 )
		text = '2:19 Josephus describes the death of Herod in Antiq. 17:168ff.';
	else if( num == 15 )
		text = '2:23 The reference seems to be to Is. 11:1b, “A netzer from his roots will bear fruit.” Mattiyah uses the linguistic similarity of Natzri (a Nazarene) to <i>netzer</i> (a branch) to make a prophetic application. This usage is similar to that in Jer. 1:11-12, where God shows Jeremiah an almond/<i>sha’ked</i> to signify that “I will watch/<i>sho’ked</i> over My word to do it.”';
	else if( num == 16 )
		text = '3:2 “Turn back because Heaven’s kingdom has come near.” Mid. Song of Songs Rabba II:33: “The time of the song is come: the time has come for Israel to be delivered; the time has come for uncircumcision to be cut off; the time has come for the kingdom of the Cutheans to end; the time has come for the kingdom of heaven to be revealed, as it says, ‘And the Everpresent will be king over all the earth’ (ib. XIV, 9). And the voice of the turtledove is heard in our land.’ [Song 2:12] Who is this? This is the voice of the Messiah proclaiming, ‘How beautiful upon the mountains are the feet of the messenger of good news’ (Is. 53:7).”';
	else if( num == 17 )
		text = '3:4 There is a discussion in Tal. Menachot 39b about what kind of garments require tzitzit. A teacher from the school of R. Ishmael exempted garments made of camel’s hair, goat’s hair, et al..';
	else if( num == 18 )
		text = '3:17 (cf. Mk. 1:11; Lk. 3:17) When Yeshua is immersed, the voice from heaven says (in the Greek text), “This is My Son/huios, whom I love; with him I am well pleased.” This seems to be a reference to Is. 42:1: “Here is My Servant/ebed, whom I uphold, My chosen one in whom My soul delights; I will put My Spirit on him and he will bring justice to the nations.” The Hebrew word ebed means “servant,” and the Greek word huios means “son.” The LXX, however, sometimes translates ebed into Greek as pais, which means either “servant” or “child”. (e.g. Gen. 24:28; Prov. 29:1) As Israel’s King, Messiah represents the people of Israel — God’s “firstborn son,” cf. Ex. 4:22. He represents them before God, even as Yeshua the High Priest does in Zech. 3.<br>“God spoke to Israel saying, ‘As I made Jacob firstborn, for it is written Israel is My son, My firstborn [Ex.4:22], so I will also make Messiah my firstborn, as it is written, I will make him My firstborn.’ [Ps.89:28H]” Mid. Ex.19:7<br>A voice from heaven, called a bat kol, appears often in apocalyptic and rabbinic literature. In the Talmud, a bat kol tells Solomon which woman is truly the mother of the child [Makkot 23b]; a bat kol rebukes Nebuchadnezzar [Pesachim 93a]; and a bat kol signals the shift in authority from Beth Shammai to Beth Hillel [Eruvin 13b]. For more detail, see the chapter “It is not in Heaven” in my book, Rabbi Akiba’s Messiah: The Origins of Rabbinic Authority.';
	else if( num == 19 )
		text = '5:1-11 It is not easy to clearly define the concept represented by ashrei/makarios/blessed. It seems to carry the sense of well-being as a result of being in God’s purpose and care. Some passages that may help are Ps.1:1-3, 32:1-2, 40:4, 94:12-13';
	else if( num == 20 )
		text = '5:3 To a people suffering under Roman domination, Yeshua proclaims the good news that there is a just kingdom coming, God’s kingdom. He later sends out his followers as heralds and ambassadors, i.e. shalihim, of that kingdom.';
	else if( num == 21 )
		text = '5:8 “Said R. Simeon b. ‘Azzai: ‘I do not wish to appear as though I were contradicting the words of my teacher [R. Akiba], but adding to his words: The Glorious is One of whom it says, ‘Do not I fill heaven and earth? says the Everpresent’ (Jer. 23:24). Yet see to what lengths He went in His love of Israel! This same Glory, that was so vast, compressed itself so as to appear to be speaking from above the ark-cover between the two cherubim!’ R. Dosa said: ‘He says this, For man shall not see Me and live‘ (Ex. 23:20). This implies that men cannot see God when they are alive but that they can see Him at their death; in that it says, All they that go down to the dust shall kneel before Him, even the one who cannot keep his soul alive’ (Ps. 22:30).” Mid. Numbers Rabbah 14:22';
	else if( num == 22 )
		text = '5:9 “The following are the things for which a man eats their fruits in this world while the principal remains for him in the world to come: honoring father and mother, the practice of lovingkindness, and to bring peace between a man and his friend; but the study of the Torah is equal to all of them.” Tal. Pe’ah I.1';
	else if( num == 23 )
		text = '5:13 In Tal. Bechorot 8b, there is a fanciful story where the question is asked, “When salt becomes unsavory, with what can it be salted?” The final answer given is that salt cannot become unsavory. I.e., it is only a hypothetical question.';
	else if( num == 24 )
		text = '5:14 “You are the light of the world.” Tal. Baba Bathra 4a: Herod said: “‘Had I known how enlightened the Rabbis were, l would not have killed them. Now show me, how can I amend for this?’ He [Baba b. Buta] said, ‘As you have extinguished the light of the world — as it is written, For the commandment is a candle and Torah is light [Prov.6:23]— go and conduct yourself in the light of the world, as it is written, ‘And all the nations are enlightened by it [lit. stream to it].’ [Is.2:2]”<br>Mid. Gen. Rabbah LIX:5: “Jerusalem is the light of the world, as it says [Is.60:3], ‘And nations will walk to your light.’ And who is the light of Jerusalem? The Holy One, blessed be He, as it is written, ‘But the Everpresent will be an everlasting light to you.’ [Is.60:19]”';
	else if( num == 25 )
		text = '5:17 See “God’s Law and the New Covenant”  in the ADDITIONAL NOTES.';
	else if( num == 26 )
		text = '5:21-22 Rashi comments on Dt.19:11, “But if any man hates his neighbor”: “Through hating him he comes to ‘lie in wait for him.’ Hence (our Rabbis) said: ‘If one transgresses a commandment of minor importance, eventually he will transgress a commandment of major importance. Because he transgressed against You shall not hate, (Lev.19:17), he will eventually come to shed blood.” The Pentateuch and Rashi’s Commentary: Deuteronomy, Abraham ben Isaiah & Benjamin Sharfman, S.S.&R. Publishing Co. Inc., Brooklyn, 1950';
	else if( num == 27 )
		text = '5:22 “And whoever says to his brother, ‘Raka/Empty-headed, good-for-nothing!’ will be in danger of the council.” In 2 Sam. 6:20, Michal despises David and compares him to one of the raykim, who uncover themselves in public.<br>“The one who calls his neighbour ‘slave’, let him be under the ban; ‘mamzer’, ... he is beaten with forty [lashes]; ‘wicked,’ he may go after his life.“ Tal. Kiddushin 28a';
	else if( num == 28 )
		text = '5:23 “The Day of Atonement atones for transgressions that are between a man and the All-Present, but the Day of Atonement does not atone for transgressions that are between a man and his fellow-man.” Tal. Yoma Mishnah 8:6 cf. discussion in Yoma 87a';
	else if( num == 29 )
		text = '5:26 “R. Joshua b. Levi said: Whoever relates stories about the disciples of the wise after their death falls into Gehinnom.” Tal. Berachot 19a';
	else if( num == 30 )
		text = '5:27-30 “A man who counts money from his hand into the hand of a woman so as to gaze at her, even if there is Torah in his hand and good deeds as Moses our teacher, he shall not be innocent of the sentence of Gehinnom.” Tal. Berachot 61a cf. Tal. Sotah 4b<br>Tal. Niddah 13a-b speak of certain types of immorality as deserving having the hand cut off. That was not an actual punishment, it was just a way of expressing the importance of not committing such sin.';
	else if( num == 31 )
		text = '5:33-37 The Rabbis made provision for annulling vows, but recognized that it was not scriptural. “The dissolution of vows hovers in the air and they have nothing to rest on.“ Tal. Hagigah I.5';
	else if( num == 32 )
		text = '5:38-42 There are three passages in Torah where the phrase appears. Ex. 21:22-24 prescribes “eye for eye, tooth for tooth...” for harm done to a child in the womb.Lev.24:19-20 prescribes the same for a person who disfigures another. Dt.19:16-21 prescribes the same for the punishment that a false witness would have brought on the one falsely accused. <br>The normal rabbinic view is that, where the Torah prescribes “an eye for and eye,” monetary compensation is to be given. “R. Shimon ben Yohai says, ‘An eye for an eye means money [mammon].’ …R. Zebid said in the name of Raba, ‘Scripture says, wound for wound. This means to give compensation in the place of punishment.’ …R. Ashi said, ‘It is written here eye for eye [Ex.21:24], even as it is written there he is to fully recompense ox for ox [21:36].’” Tal. Baba Kama 84a<br>Yeshua does not address these specific legal specifications. Instead, he seems to be addressing an attitude of demanding an exact retribution for every offense committed against me, an attitude which includes both an unwillingness to accept any less than is required and also an unwillingness to give any more than is required. He seems to be saying that, for the sake of the other, I should be willing to go beyond both the exact enumeration of my rights and also the exact limits of my obligations. From what Yeshua says next, he seems to be implying that I will do this if I am committed to obey the law to love my neighbor.';
	else if( num == 33 )
		text = '5:39-44 Some say that this is not traditional Jewish teaching, but compare it to David’s response to Saul in 1Sam.24:1-15 and 1Sam.26:7-12. Or compare it to Elisha’s treatment of the Syrian army in 2Kings 6:11-23. ';
	else if( num == 34 )
		text = '5:44 “bless those who curse you+. Do good to those who hate you+” as in the Textus Receptus';
	else if( num == 35 )
		text = '6:1-4 The Greek is anthropos, i.e. “men”. The Hebrew would be bnay adam, i.e. children of Adam”. Yeshua speaks of praying for the purpose of being seen by men.<br>“R. Yannai saw a man give a silver coin to a poor person publicly, so he said to him, ‘It would have been better if you had not given to him than that you have given to him publicly.” Tal. Chagigah 5a';
	else if( num == 36 )
		text = '6:9-10 “R. Judah b. Tema said, ‘Be strong as the leopard and swift as the eagle, fleet as the deer and courageous as a lion to do the will of your Father in heaven.’” Tal. Pesachim 112a<br>“Does one mention the going out from Egypt in the days of the Messiah?... It is not that the going out from Egypt will be removed from its place, but rather to say that the going out from Egypt will be additional to the the reign of the King, but the reign of the King will be primary, and the going out from Egypt secondary.” Tos. Berakhot 1:12, commenting on Jer.23:7-8';
	else if( num == 37 )
		text = '6:10 The Sephardic half-Kaddish and Kaddish al-Yisrael say: “...May His Kingdom reign, and may He cause His redemption to sprout, and may He bring near His Messiah ­— in your lifetime and in your days...” The Ashkenazic does not have the part in italics. ';
	else if( num == 38 )
		text = '6:13 In the morning blessings, we read: “Do not bring me into the power of sin, or the power of iniquity, or the power of temptation, or the power of contempt. And keep me far from the evil inclination, and make me cling to the good inclination.… and from the destroying Adversary.”';
	else if( num == 39 )
		text = '6:34 In Tal. Sanhedrin 100b, there is a discussion of fruitless anxiety. In part, it says, “‘Do not let anxiety enter your heart, because it has slain many people.’ But Solomon said [Prov. 12:25] likewise, ‘Anxiety in the heart of man makes it stoop.…’ Do not be anxious over tomorrow, because you do not know to what a day may give birth, and perhaps tomorrow he is no more. He will have been anxious over a world that is not his.”';
	else if( num == 40 )
		text = '7:3 “R. Tarfon said, ‘I wonder if there is one in this generation who receives a rebuke. If one says to him: Remove the speck from between your eyes, he answers back to him: Remove the beam from between your eyes!’” Tal. Arachin 16b R. Tarfon, after the Great Revolt, treats the response as a rejection of authority.';
	else if( num == 41 )
		text = '7:12 Some people prefer the negative “Silver” rule as expressed by Hillel: “What is hateful to you, do not to your neighbor.” Tal. Shabbat 31a It is found in Tobit 4:15 as “Do not do to anyone what you hate...” It is encompassed in Rom.13:10: “Love does not work evil to a neighbor. Therefore love is the fulness of the Law.” While the rule itself is good, it does not fulfill the positive command of Lev. 19:18: “You shall love your neighbor as yourself.”';
	else if( num == 42 )
		text = '7:14 The phrase in Dt.28:53 is “siege and affliction,” matzor/stenochoria and matzok/thlipsei. The related phrase here is tzar/stenei and mootzak/tethelimmennei<br>The observation of Rebbe Nachman of Breslov, in the beginning of the 1800s, is interesting: “All the world is a very narrow bridge, and the principle thing is to not be afraid.” [Kol ha’olam kulo gesher tzar meod, ve’ha’ikkar lo lefached.]';
	else if( num == 43 )
		text = '7:23 ergazemenoi ten anomian The original phrase in Hebrew, poalei aven, is often translated as “workers of iniquity”. I.e. those who do what is contrary to God’s Law. ';
	else if( num == 44 )
		text = '8:17 “The Rabbis said, ‘His [Messiah’s] name is ‘the sufferer rabbi,’ as it is written, ‘Surely he has carried our griefs, and was loaded down with our sorrows: yet we thought him to be a leper, stricken by God, and afflicted.’ [Is.53:4] ” Tal. Sanhedrin 98b';
	else if( num == 45 )
		text = '8:19 Yhn.1:38 tells us that “Rabbi” is translated as didaskalos/“Teacher” “He who has talmidim, they call him ‘Rabbi’. If his talmidim are praised, they call him ‘Rabban’. If these and those [talmidim of his talmidim] are praised, they call him by his name.” Tos. Eduyot 3:4';
	else if( num == 46 )
		text = '9:14-17 Yeshua is responding to the question about fasting. The parables illustrate that some things are appropriate at one time or in one circumstance, but not in another. His followers will fast later, when it is appropriate.';
	else if( num == 47 )
		text = '9:20 God commanded Israel to wear fringes/tzitzit with a blue cord on the corners of their four cornered garments so “that you may look upon it and remember all the commandments of the Everpresent and do them.” [Num.15:38-40] Yeshua faithfully remembered and observed all the commandments of the Everpresent. By touching Yeshua’s tzitzit, the woman was making her appeal to God on the basis of Yeshua’s righteousness.';
	else if( num == 48 )
		text = '10:1-4 “The ambassador/shaliakh of a man is as the man.” Tal. Berachot 34b';
	else if( num == 49 )
		text = '10:8 In Tal. Bekorot 29a, Prov.23:23 — “Buy the truth and do not sell it” — is used as support for Rab Judah’s statement, “Just as I teach without charge, so you should teach without charge.”';
	else if( num == 50 )
		text = '10:9-10 “Let a man not be disrespectful to the Eastern Gate because it is straight across from the Holy of Holies. A man should not enter the Temple Mount with his staff or in his shoes or with his pouch or with dust on his feet.” Tal. Berachot IX:1';
	else if( num == 51 )
		text = '10:16 “R. Judah said in the name of R. Simon: ‘The Holy One, blessed be He, said about Israel, With Me they are innocent like doves, but with the peoples of the world they are cunning like serpents.’” Mid. Song of Songs Rabba II:34';
	else if( num == 52 )
		text = '10:25 Some texts have Baal Zevul, which means “lord of dung or garbage”. Other texts have Baal Zevuv, which means “lord of flies” (a Canaanite god). ';
	else if( num == 53 )
		text = '10:28 “When Rabban Johanan ben Zakkai was sick, his disciples came in to visit him. When he saw them he began to weep. His disciples said to him: ‘Candle of Israel, pillar of the right hand, hammer of strength! In front of what are you weeping?’ He said to them: ‘If I were being taken before a king of flesh and blood who is here today and tomorrow in the grave, if he is angry with me, his anger is not an everlasting anger. And if he imprisons me, his imprisonment is not an everlasting imprisonment. And if he puts to death, his putting to death is not an everlasting death. And I can persuade with words and bribe with money, even so I would weep. Now I am being taken before the King of kings of kings, the Holy One, blessed be He, who lives and endures for ever and ever and ever. And if He is angry with me, His anger is an everlasting anger. And if He imprisons, His imprisonment is an everlasting imprisonment. And if He puts me to death puts me to death for ever, and I cannot persuade Him with words or bribe Him with money. And even more, there are two ways before me, one of the Garden of Eden and one of Gehinnom, and I do not know by which I will be taken. Should I not weep?’” Tal. Berachot 28b ';
	else if( num == 54 )
		text = '10:34-37 Tal. Sotah 49b: “In the footsteps of the Messiah, harshness will increase and honor decrease... A son will despise his father, a daughter will rise against her mother, a daughter-in-law against her mother-in-law, and a man’s enemies will be the men of his household.” cf. Tal. Sanh.97a';
	else if( num == 55 )
		text = '11:4-5 In the traditional prayer Nishmat, we bless the Everpresent, who “resurrects the dead and heals the sick, gives sight to the blind, causes those who are bent over to stand upright, and gives speech to the mute.” The Birkhat haShahar uses similar language.';
	else if( num == 56 )
		text = '11:10 The Hebrew malakh, and the Greek aggelos, can be translated as either “messenger” or “angel”. “‘Behold, I send an angel.’ Wherever the angel appeared, the Shekhinah appeared, as it says, ‘And the angel of the Everpresent appeared to him in a flame of fire’ (Ex.3:2), and immediately, ‘God called to him’ (v. 4). Even more, in the hour Israel calls out before Him, salvation comes to them... In the Age to Come, likewise, when he will reveal himself, redemption will come to Israel, as it says, ‘Behold, I send My messenger, and he will turn the way before Me.’” Mid. Exodus Rabba XXXII:9';
	else if( num == 57 )
		text = '11:11 No matter how great one “born of woman” is, he must be born of the Spirit to enter the kingdom of God. No matter how “small” one is in the kingdom, he is greater than all those outside it.';
	else if( num == 58 )
		text = '11:13 “prophesied unto Yohanan” is explicit in the Aramaic.';
	else if( num == 59 )
		text = '11:14; 17:12 “he is the Eliyahu who was to come“ can be compared to the statement “Pinchas is Eliyahu.” [e.g. Yalkut Shim’oni, chapter 771] The Rabbis equated the two because of the zeal for righteousness of Pinchas. cf. Lukas 1:17';
	else if( num == 60 )
		text = '11:29-30 “One should begin by receiving upon himself the yoke of the Kingdom of Heaven and after that receive upon himself the yoke of the commandments.” Tal. Berachot Mishnah II.1 The discussion continues through Berachot 13a-14b. ';
	else if( num == 61 )
		text = '12:5 “Temple slaughter overrides Shabbat and uncleanness.” Tos. Menahot 1:3';
	else if( num == 62 )
		text = '12:8 God created Shabbat and commanded Israel to observe it forever. [Ex.31:13-17] Yeshua is claiming to have authority over Shabbat.';
	else if( num == 63 )
		text = '12:10 Beit Shammai forbid praying for the sick on Shabbat. Beit Hillel permitted it. Tos.Shab.17:14, c.f. Shab.12a';
	else if( num == 64 )
		text = '12:11-14 The prevailing view in the Talmud is different from that of these Perushim. “R. Eleazar said: ‘One may determine humanitarian justice to the poor on the Sabbath.’ Again, R. Jacob b. Idi said in R. Johanan’s name: ‘One may attend to the saving of a life or saving many on Sabbath, and one may go to the meetingplaces to attend to affairs of the community on the Sabbath.‘ The School of Manasseh taught: ‘One may make arrangements on the Sabbath for the betrothal of young girls and to educate a child and to teach him a trade.’ Scripture says, [refrain] ‘from finding your own desires or speaking your own words.’ ‘Your desires’ are forbidden, the desires of Heaven are permitted.” Tal. Shab.150a';
	else if( num == 65 )
		text = '13:24-30; 36-43 Yeshua presents the parable of the wheat and the zunin. The Hebrew word is similar to the word zonot, i.e. “harlots.” Wheat and zunin are put together in Tal. Kilayin 1:1 and Mid. Genesis Rabba 28:8.';
	else if( num == 66 )
		text = '13:28-30 “R. Joshua answered: ‘Let the owner of the vineyard [God] come and weed out the thorns.’” Tal. Baba Metzia 83b';
	else if( num == 67 )
		text = '13:43-48 Rashi says something similar in his commentary on Gen. 37:1. “And so like this with the ten generations from Noah to Abraham, it is short with them, but when it reaches Abraham it is long with him. It may be compared to a pearl which fell into the sand; a man searches in the sand and sifts it in a sieve until he finds the pearl; and from the time he finds it he throws away the pebbles from his hand and keeps the pearl.”<br>Also Tal. Berachot 33b: “Rab and Samuel instituted for us a precious pearl in Babylon: ‘And You, O Everpresent our God, made us know Your righteous judgments and taught us to do the statutes that You willed, and made us inherit times of gladness and pilgrimages of freewill-offering, and did gave us the holiness of Shabbat and the glory of the appointed season and the celebration of the pilgrimage festival. You have divided between the holiness of Shabbat and the holiness of the festival, and have made the seventh day holy above the six work days: You have set apart and sanctified Your people Israel with Your holiness. And You have given us...’ etc.”<br>In Tal. Makkot 21b, R. Yannai said to R. Yohanan, “Had I not picked up the broken pot for you, who would have forgotten the pearl beneath it?” I.e. ‘If I hadn’t removed the rubble covering it, you would not have found this great understanding.’';
	else if( num == 68 )
		text = '14:4 Tal. K’ritot 1:1 “There are in the Torah thirty-six [transgressions punishable with] being cut off: When one has intercourse with… his brother’s wife.”';
	else if( num == 69 )
		text = '14:36 See note on 9:20.';
	else if( num == 70 )
		text = '15:2 The issue is clean food becoming unclean because of the unwashed hands, and then profaning the one who eats. The prayer Netilat Yadaim marks the significance of hand washing. The Talmud connects unwashed hands with defilement.<br>“When R. Dimi came, he said: ‘First [no} water, then the eating of pig’s flesh, and afterwards the wife separates from her husband.’ When Rabin came, he said: ‘The first things, then the eating of nebelah [i.e. an animal that died of itself], and the last things killed the soul.’” Tal. Chullin 106a';
	else if( num == 71 )
		text = '16:16 “Messiah, the Son of the living God” Ps. 2:2-7 “...against the Everpresent and against His Anointed/Messiah ... The Everpresent has said to me, ‘You are My Son, today I have begotten You.’”';
	else if( num == 72 )
		text = '16:17 Yeshua calls Shimon “son of Yonah/Jonah,” whereas in Yhn. 1:42 he calls him “the son of Yohanan/John”. It is possible that there is a scribal error in the Greek text of Matthew, but it seems more likely that the text is correct, and that Yeshua is characterizing Shimon. Yonah was called to proclaim God’s message to the Gentiles. In a few years, Shimon will be called to do the same. In the same sense that a man who does the deeds of Abraham is a son of Abraham, so one who does the deeds of Yonah is a son of Yonah.<br>The Greek text transliterates the Aramaic bar yonah, and does not have a definite article; whereas the text in Yohanan — “son of Yohannes” — contains a definite article, but no Aramaic. So our text has “a son of Yonah,” perhaps tied by the Aramaic to the Yonah who went to Nineveh. The text in Yohanan, on the other hand, seems to speak definitely of physical descent, “the son of Yohanan”.<br> Additionally, Yonah went to Yaffa to escape God’s call to go to Nineveh. [Jon.1:3] Shimon Kefa was in Yaffa when God called him to go to Cornelius. [Acts 10:5]';
	else if( num == 73 )
		text = '16:18 “you are Kefa” The Greek translation of Mattiyah’s text has petros for the Aramaic kefa. As Yohanan 1:42 explains, “Yeshua looked at him, and said, ‘You are Shimon the son of Yohanan. You will be called Kefa,’ (which is translated as Petros).” According to Liddelll and Scott, petros means “a stone”; petra, which is used to refer to Yeshua, means “a rocky peak or ridge, fixed rock,” i.e. bedrock.<br>The Peshitta Aramaic uses Kefa in every instance, except Acts 1:13, 1Kefa 1:1, and 2Kefa 1:1.<br>Yeshua announces that he intends to build his community/kahal/ekklesia, which is that of the Everpresent. The Scriptures explicitly proclaim that to be kahal Yisrael. E.g. Dt.23:2-9H/LXX.';
	else if( num == 74 )
		text = '16:23 In Mid. Genesis Rabba LVI:4, the Adversary tries to dissuade Abraham from sacrificing Isaac. When that fails, he tries to dissuade Isaac from being a willing sacrifice.';
	else if( num == 75 )
		text = '16:28 See “Your Children Saw Your Kingdom” in the ADDITIONAL NOTES.';
	else if( num == 76 )
		text = '17:3-13 “The Holy One, blessed be He, said ‘Moses, by your life, as you have given your life to them in this world, so too in the Age to Come when I bring Elijah the prophet to them, the two of you will come as one.’” Mid. D’varim Rabbah III:17';
	else if( num == 77 )
		text = '17:5 The Greek text says, “This is my beloved son [ho huios mou ho agapetos ev o eudokesa] ...” In the LXX of Gen.22:2, God says to Abraham about Isaac, “Take your beloved son whom you have loved [ton huion sou ton agapeton on egapesas] ...”';
	else if( num == 78 )
		text = '17:12 “Eliyahu has come already” can be compared to the statement “Pinchas is Eliyahu.” [e.g. Yalkut Shim’oni, chapter 771] The Rabbis equated the two because of the zeal for righteousness of Pinchas.';
	else if( num == 79 )
		text = '17:24-27 “He [Caesar] also laid a tribute upon the Jews wheresoever they were and enjoined every one of them to bring two drachmae every year into the Capitol, as they used to pay the same to the Temple at Jerusalem. And this was the state of the Jewish affairs at this time.” Josephus, The Jewish War, 7.6.6.218';
	else if( num == 80 )
		text = '18:6 “whoever causes one of these little ones who believe in me to stumble...” Rashi comments on Dt. 23:4-9, referring to the Midrash. He compares the Edomites and the Egyptians, who can enter the community/kahal/ekklesia of the Everpresent after three generations, to the Ammonites and Moabites who cannot even enter through the tenth generation. “Other nations, however, are permitted immediately. So you learn that one who causes a person to sin, it is harder for him than for one who kills him; because the one who kills him kills him in this world, but the one who causes him to sin, he takes him out of this world and from the age to come. Consequently the Edomites who attacked them with the sword, were not abhorred; and similarly the Egyptians who drowned them;  but those who caused them to sin, were abhorred (Siphre).” The commentary in the Midrash, BaMidbar XXI:4, is on Num. 25:17. See also Mid. Vayikra XXXIV:8.';
	else if( num == 81 )
		text = '18:19-20 “R. Hananiah b. Teradion said, ‘...when two sit together and there are words of Torah between them, the Shehinah abides among them.’” Tal. Avot 3:2';
	else if( num == 82 )
		text = '19:3 “Mishnah. Beit Shammai says, ‘A man should not divorce his wife unless he has truly found in her shameful nakedness, as it says, Because he has found an act of shameful nakedness in her.’ [Dt. 24:1] But Beit Hillel says, ‘Even if she has spoiled his meal...’ R. Akiba says, ‘Even if he finds another woman more pleasant than she is, as it says, if it happens that she finds no grace in his eyes.’ [Dt. 24:1]… R. Eleazar said, ‘Everyone who divorces his first wife, even the altar sheds tears over it.’” Tal. Gittin 90a-b';
	else if( num == 83 )
		text = '19:8 “because of the hardness of your hearts” Dt.19:11 speaks of a man desiring to make an attractive captive woman his wife. Rashi says, “The Torah would not speak this except in opposition to the evil inclination, because if the Holy One, blessed be He, does not make her permitted, he will marry her though forbidden. But if he does marry her, his end will be to hate her...” See “Regulating the Actions of Hard Hearts” in the ADDITIONAL NOTES.';
	else if( num == 84 )
		text = '19:10-12 “A man has no right to live without a wife, and a woman has no right to live without a husband.” Tos. Yebamot 8:2';
	else if( num == 85 )
		text = '19:18 The young man asks a very revealing question, “Which ones?” The question implies that there are some less important ones that he can break and still have eternal life. ';
	else if( num == 86 )
		text = '19:21 “Monobaz the king gave out all his treasure in years of hardship. His brothers said to him, ‘Your fathers stored up treasure and added to that of their fathers. But you have continued to give away all your treasures, yours and your fathers.’ He said to them, ‘My fathers stored up treasures for below, and I have stored up treasures for above.… My fathers stored up treasures in this world, but I have stored up for the world to come” Tos.Peah 4:18';
	else if( num == 87 )
		text = '20:19 Here, and throughout, I have translated the Greek stauros as in LXX Esther 7:9; 17:16. As the Talmud says about Haman, “They hung him and his sons on the tree.” Tal. Megilah 19a';
	else if( num == 88 )
		text = '21:5 “R. Joshua b. Levi brought two verses that are written, ‘And behold, one like the son of man coming with the clouds of heaven’ [Dan.7:13] but it is written, ‘humble, and riding upon a donkey! [Zech.9:9]’— If they are worthy, ‘with the clouds of heaven’; if they are not worthy, ‘humble and riding on a donkey’. King Shavur said to Samuel, ‘You say the Messiah will come on a donkey: I will send him instead my white horse.’ He answered him, ‘Do you have one of a hundred colors?’” Tal. Sanh. 98a<br>“R. Joseph said: Let him come, and may I be worthy to sit in the shadow of his donkey’s saddle.” Tal. Sanh.98b';
	else if( num == 89 )
		text = '21:9 “Because the Everpresent your God is the One who goes with you to fight for you against your enemies to save you.” Dt. 20:4';
	else if( num == 90 )
		text = '21:12-13 “This (Temple) market was what in Rabbinic writings is styled ‘the bazaars of the sons of Annas’ (Chanuyoth beney Chanan), the sons of that High-Priest Annas, who is so infamous in New Testament history... From the unrighteousness of the traffic carried on in these Bazaars, and the greed of the owners, the ‘Temple-market’ was at the time most unpopular. This appears, not only from the conduct and words of the patriarch Simeon [the grandson of Hillel, cf. Ker. i.7] and of Baba ben Buta... [Jerus. Chag. 78a], but from the fact that popular indignation, three years before the destruction of Jerusalem, swept away the Bazaars of the family of Annas, and this, as expressly stated, on account of the sinful greed which characterized their dealings.” Alfred Edersheim, The Life and Times of Jesus the Messiah, Anson D.F. Randolph and Company, New York, 1883, Vol. I, Pp.371-2';
	else if( num == 91 )
		text = '21:18-27 (Mk. 11:12-14, 20-24) Yeshua curses a fig tree which does not have any fruit when he looks for it. Since it was not the season for figs, why did Yeshua curse the tree?<br>This is similar to the confrontation in Num. 17 over who is to be the High Priest, the Kohen Gadol. A rod to represent each tribe was put in the Tabernacle overnight. Aaron’s name was written on the rod of the tribe of Levi. God said that the rod which blossomed overnight would indicate whom He had chosen to be the High Priest. In the natural order of things, none could be expected to blossom. All the rods were dead. <br>The next day it was seen that the rod of Aaron had supernaturally budded, blossomed, and borne fruit. The rods which represented the other tribes did not. The purpose of this sign was to demonstrate that God had chosen Aaron to be Kohen Gadol. What was natural was not sufficient. It was necessary to show by a supernatural demonstration who it was that God had chosen to exercise His authority. <br>The cursing of the fig tree may also serve to indicate that there are times when what is natural is simply not sufficient. As Sha’ul writes in 2Tim.4:2, “Be ready in season and out of season.” ';
	else if( num == 92 )
		text = '21:33-46 The text says explicitly that the parable was spoken against “the chief Kohanim and Elders...and Perushim”. vv.23,45 They understood that Yeshua was saying that the kingdom would be taken away from them. They were unwilling to repent, but they could not act openly against him because they feared the people, who gladly received his teachings. This is what is spoken of in Ezek. 34:1-16. <br>Leaders are to be servants of those they lead. Their task is to enable the people to fulfill their identity and purpose. The reality of servant-leadership is not readily found in the governments of the world. cf. Mt.20:25';
	else if( num == 93 )
		text = '22:1-5 “R. Johanan b. Zakkai said: This may be compared to a king who invited his servants to a banquet, but did not appoint a time for them. The wise ones of them prepared themselves and sat at the door of the king’s palace. They said, ‘Nothing is lacking in a king’s palace.’ The foolish ones of them went about their work. They said, ‘There can be no banquet without preparation.’ Suddenly the king requested his servants [to come]. The wise of them entered before him because they were prepared. The foolish entered before him but were unpresentable. The king was happy to greet the wise, but angry to greet the foolish ones. He said, ‘Those who prepared themselves for the banquet, let them sit, eat and drink. But those who did not prepare themselves for the banquet, let them stand and watch.’” Tal. Shab.153a<br>The Midrash on Ruth (Prologue II) says: “Israel was too preoccupied to show kindness to Joshua when he died. The land of Israel was divided, and the division took too much of their attention. Israel were all occupied in their regular work. One was occupied with his field, another was occupied with his vineyard, and another with his olive trees, and another with quarrying stones... They therefore did not show kindness to Joshua after his death, and the Holy One, blessed be He, sought to bring an earthquake upon all the inhabitants of the world.”';
	else if( num == 94 )
		text = '22:8-10 “To take out a corpse [from the Temple] is a commandment for the priests. If there are no priests, Levites enter. If there are no Levites, any man of Israel enters. It is a commandment for the clean. If there are no clean ones, unclean people enter. It is a commandment for unblemished people. If there are no unblemished ones, blemished people enter.” Tos. Keilim 1:9';
	else if( num == 95 )
		text = '22:23 Some modern scholars follow the Tzadukim in saying that resurrection is not taught in Tanakh, at least not until the book of Daniel. This is simply not true. Resurrection is taught throughout the Torah, Prophets, and Writings, as Yeshua’s response indicates.<br>For example, in response to Yosef’s dream, Jacob says, “Shall your mother and I and your brothers indeed come to bow down to the earth before you?“ (Gen.37:10) But Rachel, Yosef’s mother, was dead. Only after the resurrection could she bow down to him.<br>Or the 37th chapter of Ezekiel: “Thus says the Everpresent Lord: ‘Look, My people, I will open your graves, cause you to come up from your graves, and bring you into the land of Israel. Then you will know that I am the Everpresent, because I have opened your graves, O My people, and caused you to come up from your graves.” vv.12-13<br>Someone might say, ‘But that is just a metaphor.’ Yes it is, but what then is the metaphor? that God brought decaying corpses up from their graves and put them on the surface of the land? No, rather that God restored the dead to wholeness and to life. As He promises in Is.26:19, “Your dead will live; my dead body, they will arise. Awake and sing, you+ that dwell in the dust; for your dew is as the dew of herbs, and the earth shall cast forth the dead.”<br>There is also the explicit statement of Hannah in her prayer: “The Everpresent kills and makes alive; He brings down to the grave and brings up.” (1Sam. 2:6) <br>“When all the blessings in the Temple were completed, they would say, ‘for ever.’ When the Tzadukim erred and said there is only one age, it was established that they would say, ‘from everlasting to everlasting.’” Berachot Mishnah IX:1<br>“The following have no portion therein [in the age to come]: he who maintains there is no resurrection of the dead from the Torah, and there is no Torah from Heaven...” Tal. Sanhedrin Mishnah XI:1 In Sanhedrin 91b, the Rabbis point to a variety of verses to prove that resurrection is taught in Torah.';
	else if( num == 96 )
		text = '23:2-3 See “The Seat of Moses” in the ADDITIONAL NOTES. The medieval Shem Tov Hebrew text has verse 3 as “and now, all that they say to you, observe and do; but with their reforms and their works, do not you do since they are ones who say, but they are not ones who do.”';
	else if( num == 97 )
		text = '23:7 At the time, “Rabbi” was an honorific title, not a job description. Rabban Yohanan ben Zakkai, after the destruction of the Second Temple, is the first individual to be called by this title in the Talmud. But the Talmud does project the title back into earlier times. e.g. Tal. Makkot 24a';
	else if( num == 98 )
		text = '23:13-36 A passage in Tal. Sotah 22b speaks of 7 types of Perushim, including those who do the right thing for the wrong motive, those who show false humility, those who are eager to do some commandments but blind to others, those who think they have obeyed all the commandments, and those who seek to please God from love of Him. The discussion concludes: “King Yannai said to his wife’, ‘Do not be afraid of the Perushim nor of those who are not Perushim, but the ones of multiple appearances, who seem like the Perushim, but their deeds are those of Zimri yet they seek a reward like Phinehas’.”';
	else if( num == 99 )
		text = '23:23 “One who husks barley may husk one by one and eat, but if he husked and put them in his hand, he is obligated [to tithe]. He who rubs dried ears of wheat may blow from hand to hand and eat, but if he blows and puts the grain in his lap, he is obligated.” Tal. Ma’aserot 4:5';
	else if( num == 100 )
		text = '23:25-26 “Beth Hillel says, ‘The outside of the cup is always unclean.’” Tos.Berakhot 5:26';
	else if( num == 101 )
		text = '23:35 “R. Yudan asked R. Aha, ‘Where did they kill Zeharyah, in the Court of Israel or the Court of Women?’ He replied, ‘Not in the Court of Israel or in the Court of Women, but in the Court of the Priests. ...Israel committed seven transgressions on that day: they killed a priest, a prophet, and a judge, and shed innocent blood, they profaned the Divine Name, they defiled the Temple Court, and it was on sabbath and the Day of Atonement.“ Mid. Ekah Rabbah IV:16<br>“Berekhyah” means “the Everpresent blesses”. It may be a characterization rather than a name, referring to the faithful priest of 2 Chr.22-24. His son Zeharyah was stoned at the command of King Joash, 2 Chr.24:20-21.<br>Josephus, The Jewish War 4:335-344, refers to the murder of Zeharyah ben Baruch by the zealots in the Temple.';
	else if( num == 102 )
		text = '23:38-39 “Its destruction brings atonement. The Shekhinah does not return until it has been made a mountain [without the Temple].” Tos.Berakhot 1:16<br>In the Musaf Shabbat service, for Rosh Hodesh, we say, “Because we sinned against you, we and our fathers, our city is destroyed, and our holy House is desolate, our precious things are exiled, and the glory of the House of our life is lifted. Therefore we are not able to do our duty in Your chosen House, in the great and holy house on which Your Name is called, because of the hand that was sent out against Your holy Sanctuary.”';
	else if( num == 103 )
		text = '23:39 Ps.118:26 is part of the traditional morning service. In the afternoon service, following Ya’aleh v’yavo, there is the prayer: “May You, in Your great compassion, take delight in us and be pleased with us, and may our eyes witness Your return to Zion with compassion. Blessed are You, Everpresent, who returns His divine presence to Zion.”<br>“As the gazelle appears and then returns and is hidden, so the first redeemer [Moses] appeared and then was hidden.... Like the first redeemer, so will the final redeemer [Messiah] be.” Mid. Num. 11:2';
	else if( num == 104 )
		text = '24:1-3 “He who has not seen Herod’s building has not seen a beautiful building. Of what did he build it? Rabbah said: ‘Of stones of yellow and white. Some say stones of blue, yellow and white.’” Tal. Baba Bathra 4a<br>“Caesar gave orders that they should now demolish the entire city and Temple. ...it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those who came there believe it had ever been inhabited.” Josephus, The Jewish War, 7.1.1.1-3';
	else if( num == 105 )
		text = '24:29 “The Rabbis taught: ‘In the time of an eclipse, it is a bad sign for all the entire world.’” Tal. Sukkah 29a';
	else if( num == 106 )
		text = '24:32-34 Liddell and Scott give the first meaning of genea as “race, stock, family ...also a tribe, nation”.<br>In “The Revelation of Peter”, which was considered canonical in the second century, Yeshua says explicitly, “Do you not understand that the fig-tree is the house of Israel? ...Have you not understood that the fig-tree is the house of Israel? Truly I say unto you, when the twigs of it have sprouted forth in the last days, then shall feigned Messiahs come and awake expectation saying: ‘I am the Messiah, who is now come into the world.’ ...Then the twigs of the fig-tree, that is, the house of Israel, will shoot forth.”';
	else if( num == 107 )
		text = '25:15 “to each according to his own ability” Karl Marx changed this to “From each according to his ability, to each according to his needs.” Marx, Lenin, and Stalin were all familiar with the Scriptures. Stalin studied at the Georgian Orthodox seminary in Tiflis/Tbilisi. They rejected God, but modified and adopted some of His principles.';
	else if( num == 108 )
		text = '25:31-46 “R. Hama son of R. Hanina said: What is the meaning of the text: You are to walk after the Everpresent your God? [Dt.13:5] ... to walk after the attributes of the Holy One, blessed be He. As He clothes the naked, for it is written: ‘And the Lord God made for Adam and for his wife coats of skin, and clothed them’. Even so, you are to clothe the naked. The Holy One, blessed be He, visits the sick, for it is written: ‘And the Lord appeared unto him by the oaks of Mamre.’ Even so you are to visit the sick. The Holy One, blessed be He, comforts mourners, for it is written: ‘And it came to pass after the death of Abraham, that God blessed Isaac his son.’ Even so, you are to comfort mourners. The Holy one, blessed be He, buries the dead, for it is written: ‘And He buried him in the valley.’ Even so you are to bury the dead.” Tal. Sotah 14a';
	else if( num == 109 )
		text = '26:3-5 The Talmud speaks of how these High Priests robbed the common priests of their due, and disregarded all appeals to restrain themselves. (e.g. Tal. Pesachim 57a) Josephus speaks of them as violent men, greedy for money and power. (Antiquities of the Jews, XX, 9, 2-4) ';
	else if( num == 110 )
		text = '26:5 The consistent testimony of the Scriptures is that the people were very supportive of Yeshua. Here we are told that the leaders were afraid that if they arrested him, the people would riot. See “The People Came to Him,” in The Separation of Church and Faith: Copernicus and the Jews.';
	else if( num == 111 )
		text = '26:28 The New Covenant of the Scriptures, Jer.31:31-34/Heb.8:8-12, is an affirmation of God’s faithfulness to Israel.';
	else if( num == 112 )
		text = '26:30 As Pesakh is traditionally observed, the “Hallel,” consisting of several psalms, is sung just before the close of the seder.';
	else if( num == 113 )
		text = '26:34 The Hebrew word gever can mean either “rooster” or “man”. There was a man in the Temple who cried out in the morning to begin the service of the Temple. cf. Yoma 20b: “What does keri’ath ha-geber mean? Rab said, ‘The call of a man,’ R. Shila said, ‘The call of the rooster.’ ...There is a teaching in accord with Rab: What does Gebini the Temple crier say? ‘You priests, stand for your service, Levites to your platform, Israel to your post!’ And his voice was audible for three parasangs. ...From Jerusalem to Jericho is ten parasangs...“ ';
	else if( num == 114 )
		text = '26:60-61 See “Destroy this temple”  in the ADDITIONAL NOTES.';
	else if( num == 115 )
		text = '27:1 In violation of accepted procedure, the Council, i.e. those who were there, spent the night of Pesakh in judging Yeshua. “Judgments over material things [Mammon] are tried by day,and concluded at night. But capital charges must be tried by day and concluded by day.... There are no trials held on the evening of Shabbat or a festival.“ Tal. Sanh.32a ff. Mishnah IV:1';
	else if( num == 116 )
		text = '27:9 The quotation is from Zeharyah, not Jeremiah. Why then does Yeshua say “Jeremiah”? Baba Bathra 14b explains the practice of placing Jeremiah before Isaiah as the first of the prophets. The reference to Jeremiah would then function as a designation for all the prophets, even as “the Psalms” in Lk.24:44 serves as a designation for all the Writings. John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica, mentions this.';
	else if( num == 117 )
		text = '27:25 This is similar to the language that God uses in Ezek. 3:17-21 and 33:2-9. Those in the crowd who said this were declaring their willingness to take responsibility for the death of this man.';
	else if( num == 118 )
		text = '27:46 zaftani Following the Codex Bezae.';
	else if( num == 119 )
		text = '27:62 meta ten paraskeuen Herodotus uses meth hemeran as “in the course of the day”. Liddell and Scott, P. 501';
}
else if( book == 'Eph' )
{
	if( num == 1 )
		text = '2:6-8 At the end of the evening service for Rosh haShanah, “We pray, O Lord, that by our deeds we may become worthy of Your grace, and thus be inscribed in Your Book of Life. Amen.” <br>Also in the Rosh haShanah liturgy we read: ”If for Your own sake You are not forgiving unto us, O Holy One, we cannot, though we seek, find merit in our deeds.” And added from the Middle Ages: “I am despoiled and naked of good works; Your righteousness alone my covering.” Yehuda haLevi in 1140. And “Your choice is better than mine, and I submit myself to Your unalterable decrees and Your supreme direction.” Bahya Ibn Pakuda in 1040.<br>Rashi on Dt.3:23, v’ethanan:, which has the same root as hanun” “In every place, hanun speaks of a gift of grace. Even though the righteous are able to depend upon their good deeds, they do not request from the Everpresent other than a gift of grace.”';
	else if( num == 2 )
		text = '2:11-12 God promised Jacob, “there will be a nation and a community of nations from you.” Gen.35:11 cf. Gen.48:4 Sha’ul refers to this community of nations as the commonwealth/politeia of Israel. Gentiles who recognize the sovereignty of the King of the Jews are brought into this commonwealth.<br>Sumpolitai, the Greek word for “fellow-citizens” is derived from polis, i.e. “city”. In Acts 21:39, Paul speaks of himself as a citizen of Tarsus. The Hebrew for “citizens” is bnay eer, i.e. “sons of the city”. The city is Jerusalem. <br>“Our Rabbis taught: ‘Let a man always live in the land of Israel, even in a town where most are idolaters, but let no one live outside the land, even in a town where most are descendants of Israel; for whoever lives in the land of Israel is like one who has a God, but whoever lives outside the land is like one who has no God. For it is said in Scripture, To give you the land of Canaan, to be your God. [Lev.25:38]’” Tal. Ketubot 110b';
	else if( num == 3)
		text = '2:15 For “new man,” the Vulgate, 5th-6th centuries, has novum hominem. In ancient Rome, the phrase “new man”/novus homo designated someone who was the first in his family to serve in the Senate. As such, it indicated initial entry into full legal and cultural rights. The novus homo was often opposed by the old established noble families of Rome.';
	else if( num == 4 )
		text = '4:5-6 Rashi comments on Num.16:6, “What did He see to say this to them? Moses said to them, ‘In the ways of the idolators, there are many customs and many priests, and they do not all gather in one house. It is not like this for us, we have only one Everpresent God, one ark, one Torah, one altar, and one High Priest...”';
	else if( num == 5 )
		text = '4:17-19 “the rest” is included in the Textus Receptus. “R. Eliezer says, ‘None of the servants of the stars [i.e. idolators] has a portion in the world to come, as it is said (Ps.9:17), The wicked will return to the Grave, all the Gentiles who forget God.’ ...R. Joshua said to him, ‘If what was written said, The wicked will return to the Grave — all the Gentiles, and then said nothing further, I would have said according to your words. Now that it is written, ...those who forget God, it indicates that there also are righteous people among the servants of the stars, to whom there is a portion in the world to come.’” Tos. Sanh.13:1';
	else if( num == 6 )
		text = '5:8 “children of light” cf. throughout the DSS Manual of Discipline, e.g. 1QS 1:9-10; 4Q177 f12_13i:7,11; 4Q548 f1ii_2:9-16';
	else if( num == 7 )
		text = '6:12 This should be understood in light of 1:21-22 and 3:10.';
}
else if( book == 'Heb' )
{
	if( num == 1 )
		text = 'In this letter, as in most of the Messianic Writings, the quotations from Tanakh tend to be from the Septuagint. The Septuagint was used for three reasons. 1. Almost all of the Messianic Writings were written in Greek, so a Greek text of Tanakh was helpful for quotations. 2. At the time of Yeshua, most Jews were living in the Greek world, and therefore the Septuagint was the text used by many, if not most Jews. 3. At that time, there was no standardized Hebrew text. The Masoretic text developed over the following centuries. (There were also variations of the Greek text.) <br>In this letter there are two particular textual differences from the Masoretic text that are noted below, 8:8-12 and 10:5-10.';
	else if( num == 2 )
		text = '1:3 “It [Wisdom] is the radiance of the everlasting light, the unspotted mirror of the actions of God, and the image of His goodness.” Wis.7;24-26';
	else if( num == 3 )
		text = '1:8 The throne of David is “the throne of the kingdom of the Everpresent.” 1Chr.28:5 It is “the throne of the Everpresent”. 1Chr.29:23 2Chr.9:8';
	else if( num == 4 )
		text = '2:15 “fear of death” See note to Mt.10:28.';
	else if( num == 5 )
		text = '4:8 “son of Nun” is in the Aramaic, but not in the Greek.';
	else if( num == 6 )
		text = '4:10 “On Shabbat they used to say, ‘A psalm, a song for the day of Shabbat.’ A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life.” Tal. Tamid 7:4 The last mishnah, referring to Ps.92.)';
	else if( num == 7 )
		text = '5:7-8 This is where the Aramaic places “because of fear”.';
	else if( num == 8 )
		text = '6:17-18 The Everpresent also confirms His calling for Israel as a holy nation with a covenant and a curse in Dt.29:10-15.';
	else if( num == 9 )
		text = '7:28 Lev. 4:5 and 21:10 in the Septuagint show that teteleiomenon should be translated as “consecrated,” i.e. set apart for a purpose.';
	else if( num == 10 )
		text = '8:2ff The Hebrew “Mishkan” means “the place of the dwelling”.';
	else if( num == 11 )
		text = '8:8-12 quotes Jer.31:31-34. The Septuagint for Jer.31:32 has, “because they did not continue in My covenant, and I did not esteem them”. The Masoretic has “they broke My covenant, though I was a husband to them.”<br>The difference comes from one Hebrew word, actually one Hebrew letter. The Masoretic has ba’alti. The Septuagint translates as though the Hebrew word were bahalti. Does the Septuagint give the original, or is it a midrashic comment? We cannot tell. In terms of what God says throughout Jeremiah, either term would be consistent. (e.g. 9:13-16; 12:7-9; 16:11-13 on the one hand, or 3:1,8,14,20 on the other. In Jer. 12:7-8, the Hebrew text says that God hated His dearly beloved.) In Jer. 31:32, the New JPS translation, like the Messianic Writings, follows the Septuagint. It has, “a covenant which they broke, so that I rejected them — declares the LORD.“ Their explanatory note says, “Taking ba’alti as equivalent to bahalti; cf. 3:14.”';
	else if( num == 12 )
		text = '8:10-11 “This is the covenant...” What follows is the actual text of God’s New Covenant with Israel. First and foremost is that God puts His Law within us and writes it on our hearts. As Yeshua said, he came to bring the fulness of the Law. Next is the affirmation of the relationship between the God of Israel and the people of Israel.';
	else if( num == 13 )
		text = '8:11 The Masoretic text has re’a, which is usually translated as “neighbor”. The Septuagint has politen, which is usually translated as “citizen”. This is also the case for Prov.11:9, 24:28, and Zech.13:7.';
	else if( num == 14 )
		text = '9:4 In Tal. Yoma 51b-52a/Mishnah 5:1, there is a disagreement over the exact location of the incense altar. Some say there were two curtains, one cubit apart, between the Holy of Holies and the Holy place, and that the incense altar was located between the two curtains. “R. Nathan said: ‘The Sages did not determine whether the holiness of the separating cubit was that of inside [the Holy of Holies] or of outside [in the Holy Place].’” Others say there was only one curtain.';
	else if( num == 15 )
		text = '9:15-18 The “testament” that appears in many translations is from the mistranslation that appeared in the Latin Vulgate. In Jer.31:31-34 the Latin Vulgate translators correctly translated brit/diatheke as “covenant”. In Hebrews 8:8-12, which is quoted verbatim from the Septuagint, the Latin translators made the error of putting “testamentum”. 1) “Testament” is unrelated to the text, the context, and the rest of the Scriptures. 2) The erroneous term “Old Testament” was then applied to the first 39 books of the Bible, and “New Testament” was then erroneously applied to the last 27 books. Consequently, people thought that the last 27 books replaced the first 39 books, leading to a multitude of doctrinal errors and massive confusion.';
	else if( num == 16 )
		text = '9:19 According to Metzger, “the text without kai ton tragon [and the goats] is supported by an impressive combination of witnesses...” A Textual Commentary on the New Testament, P.668';
	else if( num == 17 )
		text = '9:24 In Ps.18:6, David said, “He heard my voice from His Temple.” Since the First Temple was not built until the reign of Solomon, we know that David was referring to the Temple in Heaven. The same would be true of Ps.11:4: “The Everpresent is in His holy Temple; the throne of the Everpresent is in Heaven.”<br.In chapter 10, we are reminded of a very important difference between the Covenant of the Law and the New Covenant. The Covenant of the Law provided for ongoing sacrifices for ongoing sins. Each sin required another sacrifice. There was no end to the sacrifices because there was no end to the sins. Additionally, atonement could only be made for sins that had already been committed, not for sins that would be committed in the future.<br>One of the stipulations of the New Covenant is, “I will remember their sins and iniquities no more.” (Jer.31:34/Heb.10:17) That is what God promised to do for those who enter into the New Covenant. Therefore, the sacrifice which establishes the New Covenant must bring forgiveness for all sins and iniquities, whether committed before or after that sacrifice is offered. No other sacrifices are necessary to bring forgiveness.'; 
	else if( num == 18 )
		text = '9:27 See note to Mt.10:28.';
	else if( num == 19 )
		text = '10:5-7-10 The quotation is from LXX Ps. 39:7-9, which corresponds to Ps. 40:7-9H. For the first of these verses, the Masoretic has, “Sacrifice and offering You did not desire, my ears You have opened for me.” The Messianic Writings have, “Sacrifice and offering You did not desire, but a body You prepared for me.” We do not currently have a text of the psalm with those words.<br>Likewise the Talmud, in Sanh.93b, says, “it is written of David, ‘He prospered in everything to which he turned.’” The Soncino note simply says about this that, “There is no such verse in the Bible.” Today we have a text that has been standardized, but that was not done until the second century.';
	else if( num == 20 )
		text = '10:38 See note to Rom.1:1';
	else if( num == 21 )
		text = '11:11 Some apply the verse to Sarah and translate “she received power to establish a seed”. Given that vv.8-10 are about Abraham, and that v.12 is too — “from one [masc.]... as good as dead [masc.]” with the repetition of the promise made to Abraham of seed] as the stars...” — there doesn’t seem to be any reason to change the subject in v.11. If, however, Sarah is taken as the subject of the verse, it brings to mind Gen.3:15, where God promises to establish hostility between the seed of the Serpent and the seed of the woman.';
	else if( num == 22 )
		text = '11:13-14 Abraham, Isaac, and Jacob lived as strangers in the land that God had promised to them. (v.9) ';
	else if( num == 23 )
		text = '11:16 “I will also gather all nations, and bring them down to the Valley of Jehoshaphat. Then I will enter into judgment with them there on account of My people, My heritage Israel, whom they have scattered among the nations. They have also divided up My land.” [Joel 3:2]  God calls the people of Israel “My heritage”, and the land of Israel “My land”.  [cf. Lev.25:23, Is.14:23, Ezek.36:, 1K.8:36][ The manna in the wilderness was “bread from heaven” which God provided on the earth. [Yhn.6:41-51,58;  Ps.105:40, 78:24] God’s Spirit descended from heaven [Yhn.1:32] upon Yeshua, who came down from heaven [Yhn.3:13] to live on the earth.';
	else if( num == 24 )
		text = '11:37 “They were tested/epristhesan.” Wis. 11:9 says “They were tested/epeirasthesan.”';
	else if( num == 25 )
		text = '12:5-7 Literally “sons... son,” but given here as “children... child” in the same way that “the sons of Israel” usually refers to the entire people, regardless of gender.';
	else if( num == 26 )
		text = '12:7 as in the Textus Receptus';
	else if( num == 27 )
		text = '12:20 “The Torah which the Holy One, blessed be He, gave was the light of white fire, and its writing was in dark fire... (Dt.33:2)” Mid. Shir HaShirim 5:15';
}
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}