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Hebrew New Testament
Shem Tob - Munster - DuTillet.
Apart from Delitzsch's "Hebrew-ification" of the Greek New Testament, the second most popular "Hebrew New Testament" manuscripts would likely be those of Shem Tob, followed by Munster and DuTillet.  Below are samples of Shem-Tob ben Isaac Shaprut of Tudela work.
     As the reader can see the Shem Tob manuscripts certainly do not reflect the work of scribe who considered the text Holy.  At best, these efforts are a notch above "chicken scratch" which confirms the suggestion that these manuscripts were made for political and religious ulterior motives.  Anyone who had respect for the New Testament as Kadosh (Set Apart or Holy) would never show such dishonor for Holy writ by producing such terribly shoddy work.
     Shem-Tob ben Isaac Shaprut of Tudela was born at Tudela in the middle of the 14th century, he was a Spanish Jewish philosopher, physician, and polemicist.  While still a young man he was compelled to debate in public, on original sin and redemption, with Cardinal Pedro de Luna, afterward Antipope Benedict XIII.  This disputation took place in Pamplona, December 26, 1375, in the presence of bishops and learned theologians (see his "Eben Boḥan"; an extract, entitled "Wikkuaḥ" in manuscript, is in the Bibliothèque Nationale, Paris, No. 831).
      A devastating war which raged in Navarre between the Castilians and the English obliged Ibn Shaprut, with many others, to leave the country.  He settled at Tarazona, in Aragon, where he practiced his profession of physician among both Jews and Christians.  As a Talmudic scholar he carried on a correspondence with Sheshet.  At Tarazona he completed his "Eben Boḥan" (May, 1380 or 1385), a polemical work against baptized Jews.  As a model and guide for this work, which consists of fourteen chapters, or "gates," and is written in the form of a dialogue, he took the polemical "Milḥamot Adonai" of Jacob ben Reuben, falsely attributed to David Ḳimḥi.
     Ibn Shaprut's work, however, is not a partial reproduction of the "Milḥamot," as has been incorrectly stated ("Oẓar Neḥmad," ii. 32); it is rather an extension or continuation of it, since it goes into details which are either not mentioned, or are mentioned only briefly, in the other.  In the fifteenth chapter, which Ibn Shaprut added later, he criticizes a work written by Alfonso do Valladolid against Jacob ben Reuben.  The thirteenth chapter contains a very interesting fragment by a 14th-century Schopenhauer, who wrote under the pseudonym "Lamas" ("Samael"). The "Eben Boḥan" has been preserved in several manuscripts.
     In order to assist the Jews in their polemical writings, Ibn Shaprut translated portions of the Four Gospels into Hebrew, accompanying them with pointed observations; answers to the latter, written by a neophyte named Jona, also exist in manuscript.
     Ibn Shaprut wrote a commentary to the first book of Avicenna's canon entitled '"En Kol," for which he probably made use of the Hebrew translation of Sulaiman ibn Yaish and that of Allorqui, which latter he criticizes severely. He also wrote a supercommentary, entitled "Ẓafnat Pa'aneaḥ," to Ibn Ezra's commentary on the Pentateuch (see M. Friedländer in the "Publications of the Society of Hebrew Literature," series ii., vol. iv., p. 221, where " Shem-Ṭob ben Joseph Shaprut of Toledo" should read "Shem-Ṭob ben Isaac of Tudela").
     One work of Ibn Shaprut has been printed: "Pardes Rimmonim," explanations of difficult Talmudic haggadot (Sabbionetta, 1554)
     The following work, "Besorat Mattai," Hebrew translation of the gospel of Matthew according to the editions of Seb. Münster and I. de Tillet Mercier reedited by Ad. Herbst (Göttingen, 1879) has been erroneously connected to Ibn Shaprut but, in fact, this edition is of some other unrelated Gospel of Matthew MSS.
     The following work, Howard, George (1995), Hebrew Gospel of Matthew (2nd ed.), Macon: Mercer University Press, ISBN 0865544425 is based on the text of Matthew as contained in Eben Bohan by Ibn Shaprut.
     One of the biggest advocates of Shem Tob today is a ringleader of the Karaites[1] who rejects Y'shua as Mashiyach and the salvation message of the New Testament, but, he authors and profits from books sold to Christians and Messianic folk based on his fallacious assertion that Shem Tob is based on an "original Hebrew" New Testament.  A survey of the Shem Tob manuscripts confirms that this text is a Hebrew translation of a Greek text used by traditional anti-Missionary Jews to defend Judaism.
Sebastian Münster (20 January 1488 – 26 May 1552)

The Munster Matthew is a mediaeval manuscript containing a version of the Gospel of Matthew, written in the Hebrew language.  The manuscript originates with Sebastian Munster, who received the text from Jews he had converted to Christianity in the 1550s.  Apparently, these Jewish converts had been using the text to understand the Christian religion in order to counter it.
Munster felt that the text was defective, and set about reworking it.  The original manuscript he received no longer exists; only his printed reworking of it survives, and it closely resembles the DuTillet Matthew.  Because the places where Munster changed the text is unknown, this text can be difficult to use for textual criticism.
Bishop Jean DuTillet of France
The DuTillet Matthew is a mediaeval manuscript containing a version of the Gospel of Matthew, written in the Hebrew language. The manuscript is named after its discoverer, Bishop Jean DuTillet of France, who found it on a visit to Rome in the 1550s. Although there are not many details for how he discovered this manuscript, he makes it clear that it came from the Jewish people of Rome.
The text of this version of Matthew is less divergent from the Greek textual tradition than is the Shem Tov Matthew.  However, the DuTillet Matthew does share some deviations in common with the Shem Tov Matthew.
In the DuTillet version, the Tetragrammaton is replaced with a sign composed of three yodhs or dots enclosed in a semicircle.
[1] Karaism was born in 9th century Iraq, they are best known for their wide sweeping stance against rabbinical traditions (oral Torah) and the denial of Y'shua (Jesus) as Mashiyach.  Karaism and traditional rabbinical Judaism are unified in their common efforts to trash Messianic Judaism and the teachings of Y'shua, Paul and the Shlichim.  They fiercely oppose Jews who put trust in Y'shua as Mashiyach but unlike traditional Judaism they are actively seeking Christian converts who they encourage to deny Y'shua (Jesus) as Mashiyach and take up their religious causes.
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