DAUGHTER OF A VOICE
by Jeremy Chance Springfield
8/1/2026
The New Testament is a demonstrably Jewish text.
While the Hebrew Scriptures chronicle the creation of mankind and the focusing upon one man and his twelve sons who become the nation chosen to express divine truth to the rest of the world, they only begin to really become distinctly Jewish much later in the Prophets and the Writings—concentrating in those texts on the Kingdom of Judah and the historical situations pertinent to that specific tribe.
The New Testament is an uncompromising first-century portrait of Judaism in its fully functioning expression. It is crafted upon the idea of Judah’s divinely promised right to rule, introducing the Messiah in the man Yeshua—a son of David from the tribe of Judah in his ethnicity and a Pharisaic Jewish rabbi in his spirituality. Inclusion in the Kingdom is offered to all mankind if they will enter the faith via Yeshua’s exalted merit. While this doesn’t specifically necessitate conversion, it does require that the Gentiles come through the Jewish Messiah.
While the Hebrew Scriptures chronicle the creation of mankind and the focusing upon one man and his twelve sons who become the nation chosen to express divine truth to the rest of the world, they only begin to really become distinctly Jewish much later in the Prophets and the Writings—concentrating in those texts on the Kingdom of Judah and the historical situations pertinent to that specific tribe.
The New Testament is an uncompromising first-century portrait of Judaism in its fully functioning expression. It is crafted upon the idea of Judah’s divinely promised right to rule, introducing the Messiah in the man Yeshua—a son of David from the tribe of Judah in his ethnicity and a Pharisaic Jewish rabbi in his spirituality. Inclusion in the Kingdom is offered to all mankind if they will enter the faith via Yeshua’s exalted merit. While this doesn’t specifically necessitate conversion, it does require that the Gentiles come through the Jewish Messiah.
These matters in the New Testament have been most widely dispersed through the world by the witness taken from its Greek and Latin manuscripts, where thankfully, its Jewish core still fuels the truth inherent in it. However, the document itself has been preserved in its most fundamentally Jewish form for nearly two millennia now in the Aramaic text known as the Peshitta.
The New Testament as safeguarded in that language unabashedly parades its Jewish identity through multi-faceted aspects that, when carefully assessed, reveal it as a textually-sound Semitic landscape honoring its origin in Judaism in every possible way.
The studies offered on this site repeatedly honor this feature of the New Testament, promoting the Peshitta as the inspired masterpiece in Aramaic that chronicles the Messiah’s coming and triumph for all mankind. The purpose of this particular study is to share yet another facet of the Aramaic text which upholds its Jewishness and also provides an important insight into the spiritual reality we face as humans seeking to hear and obey the voice of the Creator when He so graciously shares it to our souls.
The studies offered on this site repeatedly honor this feature of the New Testament, promoting the Peshitta as the inspired masterpiece in Aramaic that chronicles the Messiah’s coming and triumph for all mankind. The purpose of this particular study is to share yet another facet of the Aramaic text which upholds its Jewishness and also provides an important insight into the spiritual reality we face as humans seeking to hear and obey the voice of the Creator when He so graciously shares it to our souls.
To begin, consider the words recorded in the book of Acts 12:21-22 about King Herod.
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21 Yet on a known day was Herades clothed with a garment of royalty, and he sat upon the judgment seat, and he spoke with the crowd. 22 Yet, the people all cried out and said, "These are bath kols of the Deity, and not of a son of man!" |
In an event of unfortunate indictment, the crowds listening to the unlawful king ascribe to him an honor he also did not deserve—that his speech was somehow worthy to be described as “bath kols of the Deity” rather than the normal reasonings common to all mankind.
The question, obviously, is what is meant by BATH KOLS? It is a phrase that is preserved in the Aramaic text of the Peshitta that I have left in its transliterated form in the above English translation in effort to emphasize the significance of a uniquely Jewish aspect of the text.
The phrase is essentially identical whether in Aramaic or in Hebrew—where it is BAT KOL—literally translated in both tongues to mean “daughter of a voice.”
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It is a Jewish idiom to describe a message of supernatural provenance, yet one which does not come with the same unquestioned authority as the traditional saying: “thus says the LORD.” Rather, while significant, it is still received and assessed with measured consideration by those who hear it. Hence, something about it is not clear enough to claim it is indisputably a decree from the “Original Source,” as it were, and therefore it is referred to as a divine derivative of that—a “daughter of a voice.” Speaking strictly metaphorically, it may only be a “daughter,” but that conceptual “daughter” has a “Father” who expects His people to heed that voice.
The matter receives some clarity from Rabbeinu Bachya, who in his commentary on Devarim 33:8:4, explained exactly where in the line of authority an incident of a bat kol falls as a source of divine inspiration.
The reasons for these graded levels are based on subtle details included in the text of Scripture that, when noted, provide an obvious spectrum of authority when man is experiencing the transmission of divine information. The logic behind categorizing them in this way will be briefly explained.
The issue in the Peshitta’s reading from Acts 12:21-22, therefore, with how the people viewed the speech of King Herod, was that they were attributing to him a divine inspiration when he should have been giving credit to the Creator, instead. While believers indeed hope that a leader is guided by heavenly wisdom, we must never confuse the wisdom they possess as being inherently theirs rather than a gift from the Holy One.
It is all too easy to glorify a man in his insights as possessing a merit he does not intrinsically hold. This is essentially the sentiment shared by Paul to his protégé in 1st Timothy 6:20.
It is all too easy to glorify a man in his insights as possessing a merit he does not intrinsically hold. This is essentially the sentiment shared by Paul to his protégé in 1st Timothy 6:20.
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O Timothy! you must be careful in the thing that is entrusted to you, and you must flee from the hollow bath kols, and from the retorts of false knowledge! |
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The passage as it is preserved in the Aramaic reveals that deceptive shows of inspiration do exist in some people, and the believer should be vigilant to recognize them and be distanced from their distraction and spiritually destructive consequences. This world is not isolated from the divine realms, and so it is still subject to the confusing deceptions of powers that seek to disrupt man’s pursuit of truth—as referred to here with the phrase “hollow bath kols.”
The text of the Zohar, Vayechi 238a, explains the caution against hastily ascribing a bat kol to an individual has to do with how man’s interaction with the higher realms has changed over time.
The concept is that the further man drifts from the ideals of the Holy One, retreating from a lifestyle of obedience and holiness into selfish acts and perversion, the more difficult it becomes to receive divine communication in a way that is precise and undebatable. This diminishing impartation of divine inspiration was already active during the days when Yeshua and his students walked the earth, and it has been diluted even further in our days to the level of dreams being understood to serve as the most common form of divine communication.
This removal of the more exalted holy oracles from the people was perceived to be dependent upon an overall national decline in spiritual merit, as the Talmud Bavli, Sotah 48b, explains.
This removal of the more exalted holy oracles from the people was perceived to be dependent upon an overall national decline in spiritual merit, as the Talmud Bavli, Sotah 48b, explains.
At the time the New Testament was being written the level of divine inspiration still existed in the form of a bat kol, and that is why the Aramaic of the Peshitta employs that concept to its readers who would have been familiar with that precise type of communication and accepted it as a legitimate source of heavenly authority whenever it was heard. However, the time for that unique form of communication was waning, and within a generation or two it was to apparently cease altogether from guiding the people.
It is vital for us to perceive this reality for those originally experiencing the events recorded in the New Testament, for it also helps to place in proper perspective the weight of some of the writings preserved in it. Consider, for example, the disciplinary words from Galatians 4:20 of Paul to the erring believers in Galatia, whose behavior revealed they possessed a glaring misunderstanding of how we are to rightly approach the Holy One.
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Yet, I desire that I would be with you now, and change my bath kol, on account that I am astounded with you. |
Paul rebuked the Galatians in their problematic application of the Torah, and he did so in his original Aramaic address by qualifying his reprimand as possessing the sense of a “bath kol.” He was therefore claiming that his position against their perversion of faith was on the same level as a bat kol in the hope that they would yet heed his harsh words as authoritative, and alter their beliefs and behavior accordingly.
This detail preserved only in the Aramaic text serves as an important insight into how Paul viewed his evangelical role of spreading the Gospel correctly in the blossoming Messianic community. He saw himself as one who, at least at times, possessed a degree of spiritual insight worthy of legitimate recognition by others. The reference to his letter being a bat kol is a creative way to assert his confidence in that quality of inspiration.
This detail preserved only in the Aramaic text serves as an important insight into how Paul viewed his evangelical role of spreading the Gospel correctly in the blossoming Messianic community. He saw himself as one who, at least at times, possessed a degree of spiritual insight worthy of legitimate recognition by others. The reference to his letter being a bat kol is a creative way to assert his confidence in that quality of inspiration.
This is paralleled, to a degree, in the later words of Pirkei Avot 6:2, which ascribes the divine authority of rebuke to a bat kol.
The premise here is that a bat kol issues forth from Mount Horeb--Sinai--and as such, is authoritative in its sentiment to convict the world of its rebellion. Divine communication means the message intended must go forth and accomplish its purpose in the hearts of mankind. Although its authority is not as uncontested as if it were a word from the Holy Spirit that could not be denied, a bat kol is still to be discernibly heeded so that its intended ears respond with hearts willing to align with the heavenly realm.
The author of Hebrews 3:15 uses the Aramaic phrase again to emphasize the divine authority that is also inherent in the psalmist’s words.
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As it is said: "Today, if His bath kol you shall hear, do not harden your hearts to incite Him." |
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As these words are originally recorded in the Hebrew of Psalm 95:7-8, they are not shared with the claim of being a bat kol, but as "His voice." This reveals that while the author of Hebrews paraphrases the Hebrew, he shows that a bat kol is issued forth with a divine purpose that should not be ignored.
The reason for heeding even a bat kol is that it is given for the spiritual well-being of mankind. “A daughter of a voice” is not uttered without cause but goes forth to try to restore mankind even in his continual retreat from the Creator’s ways. It is a reminder that although the voice of the Spirit may be hushed by the shocking hubris of humanity, the Holy One seeks still to send forth His oracle to the world. Because of this, the Good News is even now available to all who will listen so they, too, can return and be a part of His eternal Kingdom.
The reason for heeding even a bat kol is that it is given for the spiritual well-being of mankind. “A daughter of a voice” is not uttered without cause but goes forth to try to restore mankind even in his continual retreat from the Creator’s ways. It is a reminder that although the voice of the Spirit may be hushed by the shocking hubris of humanity, the Holy One seeks still to send forth His oracle to the world. Because of this, the Good News is even now available to all who will listen so they, too, can return and be a part of His eternal Kingdom.
Rebbe Nachman asserted this connection of the purpose of a bat kol being directly linked to the Kingdom of heaven in Likutei Moharan Part II, 2:6:11.
The voice of the bat kol is the voice of the Kingdom—it is the herald of His holy character overseeing all things for the well-being of His people. This is therefore the choice set before all the world: to heed His message and conform to it to be included in His Kingdom that will be ruled by a Jewish King, or to reject the Good News going forth in it and exist outside the intimacy that is offered therein.
The idea is expressed beautifully when we return to the Aramaic words of Paul as found in Romans 10:16-18.
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16 But not all of them have listened to the Good News of the Glad Tidings, for Eshaya said, "My Master! who has believed our bath kol?" 17 Therefore, belief is from the hearing of the ear, and the hearing of the ears is from the Word of the Deity. 18 But I say, "Have they not heard?" And see! "in all the earth has gone forth their bath kol, and to the end of the world their words!" |
Although Paul is clearly paraphrasing the Hebrew Scriptures by initially referencing Isaiah 53:1, his use of Psalm 19:5 (4 in most English versions) in connection with the “Good News” he mentions in verse 16 is due to him actually reading from the Aramaic Peshitta text of that psalm, and not the Hebrew, which has MILLEIHEM “their words.”
Although Paul uses "their words" just as the Hebrew originally has it, the proof that he was recalling also the Peshitta's Aramaic rendering of that Hebrew passage from Psalms is because it has instead in that alternative language the wording of SEBARTHUN "their message," a term which could also be just as legitimately translated as "their Good News," from the term SEBARTHA “Good News” ~ a term commonly used in the ancient Aramaic religious texts for "the Gospel," and which he had just used in verse 16 when he introduced the notion of the bath kol. This detail that only works in the Aramaic is an insight into the very mind of Paul, clearly showing why he thought to link the otherwise unconnected passages from Isaiah and Psalms: he was thinking of them in their Hebrew and Aramaic readings and perceived in them an important Gospel hint by how they were worded!
Furthermore, the fuller context of the surrounding words of the psalm shows that it is the "heavens" uttering the message. Hence, Paul's choice to interpret that unidentified source as a "bat kol" is an obvious conclusion in line with Pharisaical exegeses of Scriptural texts, further confirming the Jewishness embedded into the text.
Understanding this usage of a bat kol in the New Testament clarifies a fascinating aspect of the Gospel Message: Paul asserts the Creator presented the hope of the Messiah to the ends of the world by means of a bat kol near the end of a period of ever-diminishing divine inspiration to turn humanity back to His truth.
Paul's citation from Psalm 19 was that the bat kol went forth not just "in all the earth," but its reach was also WABSAPEH "and to the end" of the world. That Aramaic phrase shows the purpose was to affect all things with the message of restoration. Incredibly, in the text of Likutei Moharan, Rebbe Nachman presents an explanation of the goal of a bat kol that aligns strikingly well with Paul's claim.
Understanding this usage of a bat kol in the New Testament clarifies a fascinating aspect of the Gospel Message: Paul asserts the Creator presented the hope of the Messiah to the ends of the world by means of a bat kol near the end of a period of ever-diminishing divine inspiration to turn humanity back to His truth.
Paul's citation from Psalm 19 was that the bat kol went forth not just "in all the earth," but its reach was also WABSAPEH "and to the end" of the world. That Aramaic phrase shows the purpose was to affect all things with the message of restoration. Incredibly, in the text of Likutei Moharan, Rebbe Nachman presents an explanation of the goal of a bat kol that aligns strikingly well with Paul's claim.
The text here speaks of the inherent “purpose” of a bat kol and says it is to reorient everything from its beginning LESOFO “to its end”—using the same term Paul used for “end”—only in its Hebrew cognate and altered for a different grammatical construction.
Before the heavens went quiet for two-thousand years He used the concept of a bat kol to introduce the clear message of the Good News so that all men could be reminded that their purpose is not to be estranged from a relationship with their Creator and turn back to proper orientation with His will. This hope was invested in the hearts of faithful men to carry the Messianic message into all the ends of the earth.
Returning to the commentary by Rabbeinu Bachya, he claims in his words on Devarim 33:8:3 that a bat kol comes from a specific heavenly virtue to emphasize that while it is indeed a lesser form of divine communication, it still reflects a heavenly opinion we would do well to heed.
Returning to the commentary by Rabbeinu Bachya, he claims in his words on Devarim 33:8:3 that a bat kol comes from a specific heavenly virtue to emphasize that while it is indeed a lesser form of divine communication, it still reflects a heavenly opinion we would do well to heed.
This passage mentions the curious detail that a bat kol has its origin in the heavenly throne. The idea is one hinted at previously in this study in the quote from Likutei Moharan that claimed a bat kol is an aspect of “the Kingdom.” However, it is originally supported by the witness of the New Testament itself—in the book of Revelation, which includes the detail of “there came a great voice out of the Temple of heaven, from the throne…” [see: 16:17] as well as: “a voice came out of the throne…” [see: 19:5]. In neither instance is the source of the voice identified, only its provenance—it issues forth from the throne, and as such fits precisely the Jewish concept of a bat kol “daughter of a voice.”
Note the timeline in which the above two bat kols are uttered in the context of Revelation: both occur during the tumultuous era of divine wrath exacted upon the earth immediately before the arrival of Messiah. This reappearance of a bat kol at the end of days indicates something vitally important: a restoration of divine inspiration among the Creator's people!
Recall the notion that due to the progressive sinfulness of the nation the Creator began a communicative retreating from His otherwise obvious interactions with Israel. He continued to withdraw from the intimacy of His contact with mankind over the millennia to the point where inspired dreams are now viewed to be the most standard form of divine communication. Therefore, to read in Revelation of what can only be described as a bat kol issuing forth once more from the throne is a detail revealing that before the end of things the process of loftier incidents of divine inspiration will be restored!
Recall the notion that due to the progressive sinfulness of the nation the Creator began a communicative retreating from His otherwise obvious interactions with Israel. He continued to withdraw from the intimacy of His contact with mankind over the millennia to the point where inspired dreams are now viewed to be the most standard form of divine communication. Therefore, to read in Revelation of what can only be described as a bat kol issuing forth once more from the throne is a detail revealing that before the end of things the process of loftier incidents of divine inspiration will be restored!
This idea is supported in the prophecy contained in Isaiah 30:21 that speaks of how we shall be more intimately led by spiritual guidance.
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And your ears shall hear a word from behind you, saying, ‘This is the way; you must walk in it’—whenever you shall go right, and whenever you shall go left.
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The incredible spiritual supervision that comes by audible guidance prophesied in this passage was understood from antiquity to be a validation of the authority in the message of a bat kol, as mentioned in the Talmud Yerushalmi.
Therefore, with the notion from Revelation of a voice being once more heard coming from the “throne”—that is, as the heavenly source of a bat kol—it proves that a progressive restoration of divine communication is in store for believers as time draws closer to the fulfillment of all things!
This is precisely what is foretold will happen in Joel 3:1 (2:28 in most English versions).
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And it shall be after such, I shall pour My Spirit over all flesh, and your sons shall prophesy—and your daughters; dreams shall your elders dream, with your young men seeing visions!
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The Creator desires for mankind to exist in a profound proximity to His Spirit. We are meant to engage Him in meaningful ways, not remain distanced by the isolation elicited by our sin. For this reason, we can be assured that His Spirit will be fully restored to fellowship with us in the most intimate manner possible.
The experience of divine communication was damaged by man’s progressive commitment to a lifestyle of abandoning obedience for the pursuit of selfish desires. Thankfully, however, the Aramaic text of the Peshitta preserves Jewish reminders that the Creator’s will has prevailed and His Spirit has promised we will yet again be sons heeding His words without sin separating us from that close communication He desires.
This distinct Jewishness that is embedded in the text illuminates the foundational fact that His people are key partners in preserving His spiritual truths that call out to all nations through the Good News uttered faithfully by His daughter of a voice!
This distinct Jewishness that is embedded in the text illuminates the foundational fact that His people are key partners in preserving His spiritual truths that call out to all nations through the Good News uttered faithfully by His daughter of a voice!
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.