According to the fourth-century church historian Eusebius, a bishop named Papias (writing ca. 125) noted that the disciple Matthew (Mt 9.9; see also Mk 3.18; Lk 6.15; Acts 1.13) recorded sayings of Jesus in the Hebrew language. The text of the first Gospel, however, neither claims Matthean authorship nor reads like a translation from the Hebrew. The Gospel appears rather to be a Greek text written with strong knowledge of and attachment to Jewish Scripture, tradition, and belief.
While some scholars argue that Matthew’s Gospel served as a source for both Mark and Luke and possibly John, most agree that Matthew is dependent on both Mark’s Gospel (90 percent of Mark’s material is contained within Matthew’s text) and a hypothetical text called Q, from the German Quelle, meaning “source.” This presumed document or source consisted primarily of teaching materials, such as the Beatitudes (Mt 5.3–12; cf. Lk 6.20–23) and the Lord’s Prayer (Mt 6.9–13; cf. Lk 11.2–4), and can be reconstructed from the verses shared by Matthew and Luke but absent from Mark. That Matthew’s text depends on earlier traditions and texts does not preclude Matthean authorship but nonetheless calls it into question.
Amy-Jill Levine and Marc Zvi Brettler - THE JEWISH ANNOTATED NEW TESTAMENT. New Revised Standard Version Bible Translation
USA, New York, Oxford University Press, Inc., 2011 - 666
Amy-Jill Levine and Marc Zvi Brettler - THE JEWISH ANNOTATED NEW TESTAMENT. New Revised Standard Version Bible Translation - CONTENTS
The Editors’ Preface
Acknowledgments
To the Reader
Alphabetical Listing of the Books of the New Testament
Abbreviations
The New Testament
- Matthew. Introduction and Annotations by Aaron M. Gale
- Mark. Introduction and Annotations by Lawrence M. Wills
- Luke. Introduction and Annotations by Amy-Jill Levine
- John. Introduction and Annotations by Adele Reinhartz
- Acts of the Apostles. Introduction and Annotations by Gary Gilbert
- Romans. Introduction and Annotations by Mark D. Nanos
- 1 Corinthians. Introduction and Annotations by Shira Lander
- 2 Corinthians. Introduction and Annotations by Alan J. Avery-Peck
- Galatians. Introduction and Annotations by Shaye J. D. Cohen
- Ephesians. Introduction and Annotations by Maxine Grossman
- Philippians. Introduction and Annotations by Michael Cook
- Colossians. Introduction and Annotations by Peter Zaas
- 1 Thessalonians. Introduction and Annotations by David Fox Sandmel
- 2 Thessalonians. Introduction and Annotations by Adam Gregerman
- 1 Timothy. Introduction and Annotations by Naomi Koltun-Fromm
- 2 Timothy. Introduction and Annotations by Tal Ilan
- Titus. Introduction and Annotations by Jennifer L. Koosed
- Philemon. Introduction and Annotations by Barbara Geller
- Hebrews. Introduction and Annotations by Pamela Eisenbaum
- James. Introduction and Annotations by Herbert Basser
- 1 Peter. Introduction and Annotations by Claudia Setzer
- 2 Peter. Introduction and Annotations by Michael R. Greenwald
- 1 John. Introduction and Annotations by Michele Murray
- 2 John. Introduction and Annotations by Julie Galambush
- 3 John. Introduction and Annotations by Jonathan Brumberg-Kraus
- Jude. Introduction and Annotations by Andrew S. Jacobs
- Revelation. Introduction and Annotations by David Frankfurter
Maps, Charts, Sidebar Essays, and Diagrams
Essays
Tables
Glossary
Index
Amy-Jill Levine and Marc Zvi Brettler - THE JEWISH ANNOTATED NEW TESTAMENT. New Revised Standard Version Bible Translation - THE EDITORS’ PREFACE
“...for my family, my kin of the flesh: Israelites they are, and to them are due the sonship, the glory, the covenants, the giving of Torah, the worship, the promises; of them were the patriarchs, and from them is the messiah in the flesh—who is over all, and whom God blessed, forever ...for the gifts and the calling of God are irrevocable. Saul (Paul) of Tarsus, Letter to the community in Rome, 9.3–5; 11.29”
It is almost two millennia since the earliest texts incorporated into the New Testament were composed. For the most part, these centuries have seen a painful relationship between Jews and Christians. Although Jewish perceptions of Christians and Christian perceptions of Jews have improved markedly in recent decades, Jews and Christians still misunderstand many of each other’s texts and traditions. The landmark publication of this book is a witness to that improvement; ideally, it will serve to increase our knowledge of both our common histories and the reasons why we came to separate.
The word “Jewish” in the title The Jewish Annotated New Testament serves several roles. First, this volume highlights in its annotations and essays aspects of first- and second-century Judaism that enrich the understanding of the New Testament: customs, literature, and interpretations of biblical texts. We believe that it is important for both Jews and non-Jews to understand how close, in many aspects, significant parts of the New Testament are to the Jewish practices and beliefs reflected in the works of the Dead Sea Scrolls, Philo and Josephus, the Pseudepigrapha and Deuterocanonical literature, the Targumim (Aramaic translations of the Bible), and slightly later rabbinic literature, and that the New Testament has, in many passages, Jewish origins. Jesus was a Jew, as was Paul; likely the authors known as Matthew and John were Jews, as were the authors of the Epistle of James and the book of Revelation. When they were writing, the “parting of the ways” had not yet occurred. Other authors, such as the individual who composed the Gospel of Luke and the Acts of the Apostles, while probably not Jewish themselves, were profoundly influenced by first- and second-century Jewish thought and by the Jewish translation of Tanakh into Greek, the Septuagint. Thus, understanding the diverse Jewish populations of the early Roman Empire—their habits, their conventions, their religious practices—is as crucial to understanding the New Testament writings as is general familiarity with the Roman world. In turn, familiarity with the New Testament helps Jews to recover some of our own history.
Second, we highlight connections between the New Testament material and later Jewish (especially rabbinic) literature, so readers can track similar as well as distinct ideas across time. For example, in most rabbinic literature, the entire book of Psalms is attributed to David, even though fewer than half of the psalms have a Davidic superscription and several are explicitly attributed to other people, such as Korach. How and when did the rabbis’ understanding of all of Psalms as Davidic (b. B. Bat. 14b) develop? Here, Acts 4.25 introduces Psalm 2—a psalm with no explicit Davidic superscription—by saying “it is you who said by the Holy Spirit through our ancestor David, your servant.” The verse offers important evidence that the idea of the Davidic authorship of Psalms already existed in the first or early second century ce, and was not a rabbinic innovation. Similarly, seeing certain ascetic tendencies, interests in resurrection and heaven and hell, views of fallen angels and Satanic evil in some New Testament texts can make readers aware that such ideas existed in early Judaism as well.
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