The more we know and understand the historical, cultural and linguistic background of the Bible, the more we are able to discern elements in the biblical text that heretofore have gone unnoticed. These can be elements that can greatly increase our understanding of the biblical text, reinforce our traditional conceptions, or at times radically transform our understanding by revealing totally unexpected information that affects how the texts would have been originally understood.
Scholars in Israel tend to view synoptic gospel texts, and other Jewish texts from the Second Temple period, through Hebraic and rabbinic eyes. Many Israeli scholars, including the late Professor Shmuel Safrai, are in the habit of first translating synoptic texts to Hebrew to see with what ease they go into Hebrew; and then secondly, comparing the resultant translation with rabbinic sources in an effort to determine whether culturally such and such was ever said or done in rabbinic times. Unfortunately, it has become common in many scholarly circles outside Israel to dismiss rabbinic literature as having little validity as background to the synoptic gospels since rabbinic sources were compiled long after these gospels were written. In this article Safrai provides convincing evidence that much of later rabbinic literature faithfully reflects the situation in Second-Temple times. He demonstrates just how important the rabbinic material is for gaining a fuller understanding of the Gospels.—DB.
One of the finest articles ever written on rabbinic parables and the parables of Jesus was published in 1972 in the now defunct Christian News from Israel. The article is a classic, but, unfortunately, no longer available. Jerusalem Perspective is pleased to resurrect this milestone article together with the responses of founding Jerusalem School members, the late Robert L. Lindsey and David Flusser.*