As a consequence of my endeavor to produce a Modern Hebrew translation of the Gospel of Mark I began to develop a different picture of the interrelationship of the Synoptic Gospels than that which is espoused by most New Testament scholars.
Jerusalem Perspective is pleased to make available to the English-speaking world this important article written originally in German by David Flusser and Shmuel Safrai: “Das Aposteldekret und die Noachitischen Gebote,” in Wer Tora mehrt, mehrt Leben: Festgabe fur Heinz Kremers (ed. E. Brocke and H.-J. Borkenings; Neukirchen-Vluyn, 1986), 173-192.
“The other disease which my tongue is called to cure is the most difficult… And what is the disease? The festivals of the pitiful and miserable Jews which are soon approaching.” — Saint John Chrysostom (349-407)
This essay discusses a rhetorical device that has played an important role within postliberal writings: the idea that any appeal to the canons of logical necessity and/or conceptual consistency is in itself a defection to “another” foundation, that is, to a foundation set up in opposition to the role of Jesus Christ as the “church’s one foundation.”
Couched within Jesus’ teaching is an idiom which is difficult to translate, “If your eye is single, your whole body is full of light” (Matt. 6:22). The Hebraic expression, “good eye” to denote generosity is well known in the Bible (Deut. 15:9; Prov. 22:9; 23:6; 28:22; Eccl. 14:10) and the writings of Israel’s Sages (m. Avot 5:15). Nevertheless, in Matthew 6, where you would expect to find the idiom, “good eye,” the adjective used in our saying is not καλός (kalos, good, pleasant) but ἁπλοῦς (haplous, single, simple).
Diverging views on the doctrine of original sin represent a great chasm fixed between scholars and theologians today.
According to the New Testament, a pagan who becomes a follower of Jesus and enters the Kingdom of Heaven (in conservative Christian parlance, “gets saved”) becomes part of the Commonwealth of Israel.
One of the strongest impressions I have from my first year in Israel (1963-1964) was taking part in a Passover Seder (the joyous home celebration of Passover). It happened that during this first year in Israel my first contact with the Jewish people took place—there were no Jews living in Cleveland, Oklahoma, where I grew up.
As I lay in a hospital bed at Hebrew University’s Hadassah-Ein Kerem Medical Center, it was obvious to me that my body was completely out of control. My heart had been beating erratically for over 100 hours, and the only hope for restoring my heart to normal rhythm was cardioversion (electric shock therapy).
In this article, Finnish scholar Risto Santala appraises the synoptic theory of Robert L. Lindsey and its importance for New Testament studies.
Research by Robert L. Lindsey has helped clarify the process by which gospel texts were preserved and transmitted. Luke desired, he said in his prologue, to present to Theophilus an “orderly” account. Such ordering is to be noted in Matthew and Mark, as well. These attempts at ordering help us understand why so many of the synoptic gospel stories appear in a different chronological order from gospel to gospel.