Recent scholarship generally confirms the strong bond between early Christianity and Second Temple Judaism…. Thus the artificial constructions of scholars who once sought to build a bridge directly from Hellenism to Christianity are being dismantled, both because of greater knowledge of the Greek world and due to more intensive study of ancient Jewish and Christian thought.
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.
Melchizedek in Second Temple-period literature is a figure who combines the roles of the kingly messiah and the priestly messiah. In the Second Temple period, this figure, who was quite marginal in the Bible (Gen. 14; Ps. 110), develops into an elevated messianic figure in some circles. Was Melchizedek a messianic figure for broad Jewish circles or just for small groups?
Material from Ezekiel 17:24, and more often 21:3 (20:47 in the English Bible) has often been cited as the source of Jesus’ saying in Luke 23:31, “If they do this when the wood is green, what will happen when it is dry?“ Other commentators have questioned this assumption. If the material was borrowed from Ezekiel, however, was it borrowed directly or was it sifted through hundreds of years of usage, only to find its way into the mouth of Jesus?
An extremely interesting discussion is now taking place on the Bible Translation Discussion List (Bible-Translation@lists.kastanet.org). Jack Kilmon has stated (13Nov08), “Jesus/Yeshua’s native language was Aramaic. That is no longer disputed in serious scholarship,” and (15Nov08), “There is no evidence whatsoever that ordinary people spoke Hebrew in the late 2nd temple period.”
One of the recently published Dead Sea Scroll documents is known as the “Register of Rebukes.” Only parts of eleven lines of a column of this document have survived. However, even these few words and parts of words are enough to see that the document, or a portion of it, was a list of the sect’s members who were rebuked because they had violated community laws.
Among the more creative scriptural interpretations related to the fulfillment of prophecy in our day is one centering on Jeremiah 16:16. According to it, the “hunters” in this verse are the brutal pursuers of the Jewish people, such as the Nazis who systematically murdered millions of Jews. The “fishers,” on the other hand, are the quiet and gentle persons who assist the Jewish people, for instance, the Christians who presently are engaged in rescuing Jews from the republics of the former Soviet Union.
I appreciate this opportunity to return to some issues concerning the Targum of Job that I raised in Where Is the Aramaic Bible at Qumran? Scripture Use in the Land of Israel and to evaluate Jack Poirier’s response entitled, The Qumran Targum of Job as a Window into Second Temple Judaism: A Response to Randall Buth.
The documents at Qumran allow us to reconstruct Scripture access in the Province of Judea in the first century. From the evidence, we must assume that the Qumran community and the other Jewish communities in the land had direct access to the Hebrew Bible, generally understood it, and were interested in teaching that related directly to the Hebrew text.
Archeologists and other scholars have not written prolifically about ancient mikvaot (or ritual immersion baths). Nevertheless, ritual immersion in the first century A.D. constitutes an important element of the overall historical, social and religious background of the New Testament. Here, Ronny Reich explains in non-technical language the intricacies of the design and maintenance of ancient mikvaot.
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