In the middle of the last century two Bedouin shepherds of the Ta’amra tribe found the first of the Dead Sea Scrolls. Their discovery created an exciting new area of biblical research.
One of the many interesting results of synoptic research is the discovery of parallels between rabbinic literature and the Gospels of Matthew, Mark and Luke. Rabbinic parallels enhance our understanding of the sayings of Jesus, and vice versa. Jesus’ parable below is more understandable when compared with its rabbinic parallels, and the rabbinic sayings are illuminated by Jesus’ parable.
How hard would it be for a speaker of modern Hebrew to understand someone speaking Biblical Hebrew? If King David returned, would he be able to understand the president of the State of Israel, and would the president be able to understand him? Would Jesus be able to communicate with modern Israelis?
Most English translations consistently translate the Greek word Ioudaioi as “Jews.” But this inflexible translation has often contributed to an anti-Semitic interpretation of the New Testament.
Knowledge of the different ways of joining stories in Greek, Hebrew and Aramaic can help us understand the history and relationships of the Synoptic Gospels. The three synoptic writers use different linguistic methods to glue their stories together. None of these is purely Greek, and all show Semitic influence. Matthew shows a specifically Aramaic influence, and in this article we will see how he uses an Aramaic conjunction as the glue to hold stories together.
Professor Sokoloff’s A Dictionary of Jewish Palestinian Aramaic of the Byzantine Period limits itself to the best and most reliable sources of JPA