May His Memory Be for a Blessing

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The recent death of author and Nobel laureate Elie Wiesel reminds us that we are living at a time when the survivors of the Holocaust are becoming fewer. The eyewitnesses to the horrors of the Nazi extermination program have done all they can do to entrust the memory and the responsibility of what happened to the next generations. How will we handle this awesome responsibility?

Gospel Origins: From a Hebrew Story to the Canonical Gospels

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Originally released as a pamphlet entitled The Gospels in 1972, Jerusalem Perspective brings you this discussion of the Synoptic Gospels by Robert L. Lindsey in a newly revised and updated edition. Herein Lindsey critiques the theory that the Gospel narratives were developed orally by Greek speaking Christians in a decades long process. Lindsey argues that there is strong evidence that the material preserved in Matthew, Mark, and Luke descends from a Hebrew document written shortly after the events it describes.

Sending the Twelve: Conduct in Town

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David N. Bivin and Joshua N. Tilton suggest a Hebrew reconstruction of Jesus’ instructions about how the twelve apostles were to behave when they entered a town. In this pericope we learn about the giving and receiving of hospitality among Jesus’ earliest followers. We also learn what may be wrong about the popular view that shaking the dust from the apostles’ feet was a symbolic action meant to signal to Jews who rejected Jesus that they were henceforth to be considered as Gentiles.

“Shake the Dust from Your Feet”: What Did the Apostles’ Action Signify?

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The standard interpretation of the apostles’ dust-shaking action proposes that Jesus turned the concept of the impurity of Gentile lands against the Jewish inhabitants of cities within the (ritually pure) land of Israel. This interpretation concludes that shaking the dust from their feet dramatically symbolized that Jesus’ apostles would henceforth regard the Jewish inhabitants of a city that had rejected their message as though they were cut off from Israel. It is time for this mistaken interpretation to finally be put to rest.

Biblical Geography on YouTube

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We at Jerusalem Perspective would like our readers to be aware of an excellent resource for studying biblical geography: the Satellite Bible Atlas video commentary series on YouTube. The videos explore the physical settings of biblical narratives, helping viewers to understand how the lay of the land shaped and informed biblical events. The satellite images and aerial photographs featured in the videos afford a bird’s-eye view of Bible lands with a precision and accuracy no ordinary map can provide.

Jesus’ Attitude Toward the Samaritans

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In our recent attempt to propose a Hebrew reconstruction of Jesus’ instructions to his twelve apostles (see Sending the Twelve: Conduct on the Road), David Bivin and I were confronted with a racially sensitive issue. According to the Gospel of Matthew, Jesus told the apostles not to enter any city of the Samaritans (Matt. 10:5). Reconstructing Jesus’ words in Hebrew raised an uncomfortable question that, as far as we are aware, has never before been considered by New Testament scholars. The question is: What Hebrew word did Jesus use to refer to the Samaritans? This is a sensitive question because, of the two Hebrew alternatives, the more common term in ancient Jewish sources is a racial slur.

Sending the Twelve: Conduct on the Road

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In this segment of the LOY commentary David Bivin and Joshua Tilton consider the command to avoid Gentiles and Samaritans and the prohibitions against bringing travel gear for the apostles’ journey.

A Statistical Approach to the Synoptic Problem: Part 3—Single Tradition

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In Part Three of his series, “A Statistical Approach to the Synoptic Problem,” Halvor Ronning examines the data concerning the degree to which each of the Synoptic Gospels was influenced by a Semitic language (Hebrew or Aramaic). Ronning analyzes this data to see whether it can help us unravel the vexed question: “Who wrote first? Matthew, Mark, or Luke?”

The Good Samaritan

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The parable of the Good Samaritan came as a response to the lawyer’s question, “And who is my neighbor?” The lawyer wanted Jesus to draw a circle defining who is inside, and therefore the neighbor I must love, and who is outside. Jesus, by using Leviticus 19:34, ingeniously turned the lawyer’s question on its head.
This article is a sample chapter of Marc Turnage’s, Windows into the Bible: Cultural and Historical Insights into the Bible for Modern Readers (Springfield, Mo.: Logion, 2016), which will be released at the end of March 2016.