The words of the heavenly voice that spoke at Jesus’ immersion foreshadowed the trajectory of Jesus’ career.
In this study Professor Ruzer suggests that there was a broader first-century Jewish context behind the narrative strategies employed in Mark’s prologue to Jesus’ messianic biography. On the other hand, he also demonstrates that Mark 1:9-11 can be used to recover an early phase of a pattern of messianic belief, seemingly shared by wider Judaism, that continued into the rabbinic period. In other words, New Testament evidence can be an important witness to broader trajectories in early Jewish messianic beliefs.
This year the festival of Sukkot, or Tabernacles, takes place on October 9—16. JERUSALEM PERSPECTIVE has asked the famous biblical landscape reserve, Neot Kedumim, to provide our readers with some of the reserve’s wonderful insights into this festival, and Neot Kedumim staff member Beth Uval has contributed the following.
When discussing the question of inspiration of Scripture, it is important to consider also the way in which the church determined which books were from God and which were not. Most of us take for granted that the New Testament always had twenty-seven books.
Gender is a highly important part of the grammar of many languages, and one must know a noun’s gender in order to use the correct form of its modifiers. Masculine, feminine and neuter genders exist in English, but the designations are usually intrinsically obvious. For example, mother, sister, aunt and cow are feminine, while father, brother, uncle and bull are masculine. Hebrew differs from English in that there is only masculine and feminine gender. Grammatically, nothing can be an “it” in Hebrew but always must be a “he” or a “she.”