The complete 2006 lecture is now accessible to JP users. View now!
From May 29-June 2, 2015, the Narkis Street Congregation in Jerusalem held a conference that celebrated Robert Lindsey’s legacy as pastor, scholar and passionate disciple of Jesus. Now we are pleased to share with you recordings of the conference, so that anyone who was not able to attend can share the experience and everyone who was able to attend can go back over the wealth of knowledge that was shared by the lecturers.
The growing value placed on charity in the first century C.E. cannot be overstated. As a new sensitivity developed within Judaism that challenged the compensatory “blessings and curses” paradigm of the Hebrew Bible (cf. Deut. 28) as a basis to serve God, so there was a shifting emphasis towards altruistic love embodied in the Levitical commandment, “…and you shall love your neighbor as yourself (וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יי; Lev. 19:18).”
Parallelism is a central feature of Hebrew poetry. It permeates the words of biblical poet and prophet. The frequency with which parallelism occurs in the utterances of Jesus is surprising, and leads inevitably to the conclusion that the Greek source (or, sources) used by the authors of Matthew, Mark and Luke derive(s) from a Greek translation (or, translations) of Hebrew documents.
The late Robert L. Lindsey, the late Professor David Flusser, and their colleague, the late Professor Shmuel Safrai collaborated to birth a new school of synoptic research. In 1985 the “Jerusalem School” became a legal entity (an Amutah) in Israel, and has now joined the Oxford School, the Tübingen School, and others, as a center of synoptic research.
The story of the woman caught in adultery (John 7:53-8:11) is footnoted in most modern versions (NIV, NASB, RSV) to indicate that in the majority of Greek manuscripts the story does not appear. In other Greek manuscripts it is placed elsewhere—after John 7:36, while in another it even appears after Luke 21:38. The complex manuscript evidence presents a real challenge to New Testament scholarship. Many scholars have questioned the historicity of the story altogether.
Jesus gave his disciple Peter the “keys of the kingdom of heaven” and promised that whatever Peter “bound” and “loosed” on earth would be “bound” and “loosed” in heaven. What scriptural allusions lurk beneath these expressions and what are their implications? How does the Jewish literary background of Matthew 16:19 help us better appreciate Jesus’ words?
From the outset Young argues that the best way to understand what Jesus was teaching in his parables is to try to hear him as he spoke to his people. The author argues that this can best be done by analyzing the parables of Jesus together with those told by other rabbis of his day.
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