Centuries of Christian readers have pondered the meaning of the Greek term Ναζωραῖος (Nazōraios), usually rendered Nazarene, and which Old Testament passages Matthew had in mind when he interpreted the relocation to Nazareth as a fulfillment of Scripture (Matt. 2:23). Where in the Hebrew Scriptures is it expected that the Redeemer will be called a Nazarene or come from Nazareth?
In this article, Dr. Robert Lindsey discusses the importance of the so-called “minor agreements” of Luke and Matthew against Mark for properly understanding the interrelationship of the Synoptic Gospels. David N. Bivin and Joshua N. Tilton collaborated with Lauren Asperschlager to bring this article, which previously existed only as an unfinished draft, to Jerusalem Perspective subscribers.
In translating the Greek texts of the Gospels into Hebrew, Dr. Lindsey found that many passages could be rendered literally with almost no change of word order. The result was a Hebrew version that often sheds fascinating light on the meaning of Jesus’ words, so much so that Lindsey came to believe the Greek sources Matthew, Mark and Luke used were rendered very literally from Hebrew originals. This Hebraic perspective sometimes explains Gospel passages that have long been considered difficult or ambiguous. In the following article,Lindsey presents one example of what has been considered a uniquely idiosyncratic expression of Jesus, but which a Hebraic perspective reveals to be a familiar phrase from the Scriptures.
Parallelism is a beautiful and central feature of Hebrew poetry. Scholars have identified three types of Hebrew parallelism. In the previous article of this series we discussed the first of these types: Synonymous Parallelism. In this article, we will discuss the second type: Antithetical Parallelism.
Doubling, or repeating, is a characteristic feature of Hebrew. Hebrew loves to say things twice (or more!) by adding equivalents. Words, phrases, sentences, and even stories, are doubled (or tripled).
Awareness of even the simplest Hebrew grammatical structure can bring to life a vague, or difficult-to-understand, saying of Jesus. Since potential Hebrew idioms are so dense in the Greek texts of Matthew, Mark and Luke, one has to ask, Could these apparent Hebrew idioms be evidence that the synoptic Gospels are descendants of an ancient translation of a Hebrew “Life of Jesus,” the gospel that the church father Papias spoke of when he wrote: “Matthew…arranged the sayings [of Jesus] in the Hebrew language”?
Jesus made bold messianic claims when he spoke. To thoroughly understand these claims, however, we must get into a time machine and travel back in time to a completely different culture, the Jewish culture of first-century Israel. We must acculturate ourselves to the way teachers and disciples in the time of Jesus communicated through allusions to Scripture.
Why would anyone in his or her right mind want to speak a “dead” language, a language that no one speaks? The answer: Because only by speaking a language does one internalize it, and it was high time, Randall and I felt, having tasted fluency in Hebrew, that we should gain an active knowledge of Koine Greek.
What is the relationship between the preaching of Jonah and putting a lamp on a lampstand? The prophet Jonah in classical Jewish thought calls to mind repentance. In Rabbinic literature we read that many prophets were sent to Jerusalem and the people did not listen, but to Nineveh one prophet was sent, and the people repented.
In Luke 24:7 two men in dazzling apparel reminded the women that “the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise.” To people living in Europe or North America, rising on the third day could be interpreted that Jesus remained in the tomb over 48 hours. In light of the way ancient Jews calculated time, however, Jesus was in the tomb for a shorter period.