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Prof. Amy-Jill Levine is a long-time unofficial mentor and a friend. In my opinion she is one of the brightest and bravest scholars of today. This lecture is entitled “Reassessing Jewish-Christian Relations”. Its an excellent introduction to the topic. To receive more information about learning Biblical Languages with the Hebrew University of Jerusalem/eTeacher Biblical program […]
It is striking that the synoptics use a different quotation from the Old Testament to describe the reason for the temple cleansing. While the synoptics quote Jesus saying “Is it not written, ‘My house shall be called a house of prayer for all the nations ‘? But you have made it a robbers’ den” (Mk.11:17, Mt.21:13, Lk.19:46), John on the other hand justifies Jesus’ action in different way. We read in John 2:17: “His disciples remembered that it was written, “Zeal for your house will consume me.” For the Synoptic Gospels the issue seems to be the loss of Israel’s meaningful engagement with Gentiles (light of the world). For John, the issue is the appropriateness and purity of the place used for Jerusalem worship.
Jesus speaks of his ministry to the other sheepfolds, uniting them under his rule in Jn.10:16 “And I have other sheep, which are not of this fold; I must bring them also, and they shall hear My voice; and they shall become one flock with one shepherd.” Historically this has been interpreted to mean simply uniting Jews and Gentiles together in the one body of Christ. The current authors are committed to the understanding that Israel’s God unites all nations of the world into one Body through Jesus’ love, his sacrifice, and his rule. However, while we agree that this text applies to “all” by extension, it seems to us that first of all it should be applied to the reunification of Northern and Southern Israel.
Throughout Christian history, the Gospel of John has stood among the most favorite books of the Bible, alongside perhaps only the Psalms, Isaiah and the book of Romans. This gospel has also been a source of debate. One of the main reasons for this is its “anti-Jewish” rhetoric. The problem here is that the harsh words to “the Jews” were not addressed to a particular Jewish group as in other Gospels. After all, harsh rhetoric is also present in the so-called “most Jewish” of all the four gospels, the gospel of Matthew (Matt. 23) and is consistent with the standards of speech that were acceptable for the Israelite prophetic tradition (Is.1:2-4). However, in Matthew, as well as in Mark and Luke, in most cases it can be clearly seen that Jesus argued with Jewish groups like Scribes and Pharisees, but not with all Jews. It is peculiar that only in the Gospel of John is the un-nuanced “the Jews” (in most English translations) used repeatedly, usually referring to the opponents of Jesus who were often seeking to kill him (5:18; 7:1-10; 8:1-22, 8:40; 10:29-33; 11:8; 18:14; 18:28). Most-strikingly, it is to “the Jews” who initially followed him in this Gospel alone that Jesus said: “Your belong to your father, the devil.” (8:31) So, are Christian Bibles translating the Greek words “Hoi Iudaioi” accurately as “the Jews” in today’s sense of the word? Our guess is – probably not (to read more about it follow this link).
Peter Schäfer joined the faculty in 1998, appointed as the Ronald O. Perelman Professor of Judaic Studies and Professor of Religion. His teaching and research interests include Jewish History in Late Antiquity, the religion and literature of Rabbinic Judaism, Jewish Mysticism, 19th and 20th century Wissenschaft des Judentums, and Jewish Magic. In 1994 he was […]
We read in 2:6: “Now there were six stone waterpots set there for the purification of hoi Ioudaioi, containing two or three measures each”. It is often argued that the best way to translate hoi Ioudaioi is simply – Judeans. It is also often argued, that hoi Ioudaioi were Jerusalemite authorities. Both of the theories fall short in explaining references like these when hoi Ioudaioi were permanently present outside of Judea. Jn.2:6 is not the only example that shows a geographical Judean location was not a necessary condition for people to be classified as hoi Ioudaioi. Cana was in Galilee.
In vs. 51 Jacob’s dream is evoked. According to the Biblical story, Jacob most likely dreamed about an ancient ziggurat-like structure that in the mind of the ancients normally had a temple on the top of that mountain with stairs leading to it. The angels were ascending and descending upon Bethel (house of God), where Jacob slept on a stone anxious about Esau’s reception of him after many years away and that under questionable circumstances. Samaritans thought that Bethel and Gerizim were one and the same place since Bethel is connected with Luz and Luz is connected to Mt. Gerizim. Up until today the Samaritan village of Luza is located essentially next to the Mt. Gerizim.
Nathaniel’s first reaction to Philip’s claim that he and others found the Messiah was rather disappointing in 1:46: “Can any good thing come out of Nazareth?” Though Nazareth was a very small village. It fact according to archeological conclusions it boasted no more than 150 residents. It was over showed by the Roman with a large Jewish population city just 30-45 minutes’ walk a way that served as an administrative city center – Tzipori (Sepphoris). Jesus must have spent time there as a child and youth, accompanying his Nazareth-resident parents to it for all kinds of matters pertaining to life in Roman Palestine.
Description Although major New Testament figures–Jesus and Paul, Peter and James, Jesus’ mother Mary and Mary Magdalene–were Jews, living in a culture steeped in Jewish history, beliefs, and practices, there has never been an edition of the New Testament that addresses its Jewish background and the culture from which it grew–until now. In The Jewish […]
In the Judaism of the Second Temple period the word “Rabbi” did not mean the same thing that it means today. It was not an ordained position within the Jewish community as it is today with specific roles. It simply was used as a title of respect along with the acknowledgement that this person had things to teach others (function of a teacher). So was Jesus a rabbi? “Yes” and “no,” More “no” than “yes.”
