Did Jesus regard John the Baptist as a prophet? As more than a prophet? What did he mean that the least in the Kingdom of Heaven is greater than John the Baptist? Explore these questions in Yeshua’s Words about Yohanan the Immerser.
Would you give a hungry child a poisonous arachnid to eat? Probably not, because even sinful human beings are not totally depraved. Would God give you something dangerous and destructive when you ask him for help? Certainly not, because he is the source and foundation of all goodness. In the Fathers Give Good Gifts simile, Jesus concludes his reassuring arguments that God can be trusted to provide for his full-time disciples when they pray the Lord’s Prayer.
When Jesus’ twelve emissaries to Israel returned from their mission, thrilled by their success at exorcising demons, Jesus described to them a vision of the expulsion of Satan from heaven. The vision’s message was double-edged: on the one hand, the downfall of the angelic prince meant that the way was opened for the redemption of Israel; on the other hand, having fallen to earth, Satan was about to unleash his fury against God’s chosen people.
The Apostle and Sender saying (Matt. 10:40; Luke 10:16) not only gave assurance to Jesus’ emissaries as he sent them out on their first healing and teaching mission, it also offers us an extraordinary glimpse into Jesus’ high self-awareness as the shāliaḥ, or official representative, of Israel’s God. In this segment of the Life of Yeshua commentary, David N. Bivin, JP’s editor-in-chief, and Joshua N. Tilton envision how Jesus’ Apostle and Sender saying may have been worded in Hebrew and explore the Jewish backgrounds of this profound saying.
In our recent attempt to propose a Hebrew reconstruction of Jesus’ instructions to his twelve apostles (see Sending the Twelve: Conduct on the Road), David Bivin and I were confronted with a racially sensitive issue. According to the Gospel of Matthew, Jesus told the apostles not to enter any city of the Samaritans (Matt. 10:5). Reconstructing Jesus’ words in Hebrew raised an uncomfortable question that, as far as we are aware, has never before been considered by New Testament scholars. The question is: What Hebrew word did Jesus use to refer to the Samaritans? This is a sensitive question because, of the two Hebrew alternatives, the more common term in ancient Jewish sources is a racial slur.
On the occasion of what would have been Prof. David Flusser’s 98th birthday (Sept. 15), we are pleased to share footage of an interview with Flusser on the historical Jesus that has recently come to light. The interview was conducted by Dr. Roy Blizzard as part of a television series entitled The Quest: In Search of the Jewish Jesus. In the interview Flusser discusses the language of Jesus, the importance of studying ancient Judaism of the Second Temple period for the understanding of Jesus’ message, and Jesus’ high self-awareness.
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 oldest known manuscripts of the New Testament were written in Greek, but by comparing Matt. 1:21 in Hebrew, Aramaic and Greek with the knowledge of the naming formula so common in the Hebrew Bible, we see that this verse only makes sense in Hebrew. Since the naming formula depends on a wordplay that does not work in Greek or Aramaic, Matt. 1:21, or the oral tradition behind it, had to be in Hebrew.