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.
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.
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?”
Jerusalem Perspective is excited to announce that in the coming months Dr. R. Steven Notley will be sharing a series of blogs on Jesus’ parables with our readers. In anticipation of these blogs, and as a preview of what we might expect from Dr. Notley, we are sharing two sermons on the parables that Dr. Notley delivered to the Narkis Street Congregation in Jerusalem. Enjoy!
In the previous article of this series Halvor Ronning examined the statistics of verbal identities involved in comparisons between materials shared by all three Synoptic Gospels (Triple Tradition). Now in Part Two Ronning will bring into consideration the statistics pertaining to materials shared in only two Synoptic Gospels (Double Tradition). Ronning wiargues that the consistency with which an author treats his sources is a major clue for determining the order of Synoptic dependence.
“A Statistical Approach to the Synoptic Problem,” a new series on Jerusalem Perspective by Jerusalem School of Synoptic Research member Halvor Ronning, aims to contribute to the body of empirical data that must be accounted for by any viable theory that attempts to describe the interrelationships between the Synoptic Gospels. To that end, Halvor Ronning has developed and adapted several new methods of quantifying and testing synoptic hypotheses which will be described and applied in “A Statistical Approach to to the Synoptic Problem.”
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?
One day Yeshua called his disciples together and chose twelve of them to be his emissaries to Israel. Their names were Shimon Petros and Andrai (his brother), Yaakov, Yohanan, Pelipah, Talmai’s son, Matai, Tomah, Yaakov Halfi’s son, zealous Shimon, Yehudah Yaakov’s son, and Yehudah from Keriyot, who was a traitor.
The July issue of The Church Quarterly Review in 1922 contained an article by William Lockton in which the author challenged the scholarly consensus concerning the solution to the Synoptic Problem. This important study, which is now in the public domain, was later to be of great importance to Rev. Dr. Robert L. Lindsey as further confirmation of Lindsey’s growing conviction that the Gospel of Mark is a highly edited epitome of the Gospel of Luke.
Why did the chief priests and Sadducees continue to oppose the early believers even after the crucifixion of Jesus? In this video Marc Turnage places the chief priests and Sadducees in their historical context and explains why the preaching of the apostles was unwelcome news to the Temple authorities in Jerusalem.
Helpless pawn or ruthless villain? The Roman prefect of Judea, Pontius Pilate, is famous because of his role in the New Testament Gospels. Pilate’s name is even mentioned in ancient Christian creeds. Yet in many Christian retellings of the story of Jesus’ crucifixion Pilate’s role is often portrayed incorrectly. In this video Marc Turnage reexamines Pilate’s character based on ancient literary sources, including the New Testament, and archaeological finds. In doing so, Turnage offers a new take on a familiar character.