What Is a Nazarene? He Shall Be Called a Nazarene

Total Page:16

File Type:pdf, Size:1020Kb

What Is a Nazarene? He Shall Be Called a Nazarene What is a Nazarene? He shall be called a Nazarene. ~Matt 2:23 Nazarene is the title by which Jesus and his followers were referred to. The word 'Christian' was never used by Jesus or used to describe those who followed him. In the New Testament book of Acts, Paul is tried in Caesarea, and Tertullus is reported as saying: "We have, in fact, found this man a pestilent fellow, an agitator among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes" (Acts 24:5, New Revised Standard Version). It is clear that "Christian" was not the earliest term for the followers of Jesus, since Acts 11:26 reports its first use in Antioch - at a time and in a place at least 10 and possibly 20 or more years after the death of Jesus. Many authors have argued that "Nazarene" was not just one term that was used, but the dominant term, and that it was also used to describe Jesus himself. The chief argument for this claim rests on an interpretation of the way Jesus is referred to by the writers of the gospels. The original Greek forms of all four gospels call him, in places, "Iesou Nazarene" (e.g. Matthew 26:71; Mark 1:24, 10:47, 14:67; Luke 4:34; John 17:5; Acts 2:22). Translations of the Bible, from the fifth century Vulgate on, have generally rendered this into a form equivalent to "Jesus of Nazareth." However, it is not the only possible translation. Linguistically, "Jesus the Nazarene" would be at least as correct, and some critics have argued that it is more plausible given that city of Nazareth seems to have not existed at the time of Jesus; it is unmentioned in any contemporary history and it is not possible to prove its early existence other than by reference to the gospels. The Vulgate does use a form equivalent to "Nazarene" in one verse (Matthew 2:23), where its reading is Nazaroeus (Nazoraios), but here the original Greek has the word Nazarene on its own, without Iesou. However we translate these verses from the gospels, the evidence from Acts 24 does support the claim that "Nazarene" was an early term for the followers of Jesus. But it does not appear to have been the term most used by those followers: the earliest Christian writings we have, the letters of Paul (which predate the gospels by ten to forty years), use the phrase "followers of the way" or, by far the most common, "the church." Derivations of "Nazarene" Regardless of these issues of translation, it seems clear that the term "Nazarenes" had at least some currency as a description of some followers of Jesus. What, therefore, does the word mean? The word Nazarene might come from at least four different sources: 1) The place-name Nazareth, via the Greek form Iesou Nazarene; this is the traditional interpretation within mainstream Christianity. In support of this interpretation is that Iesou Nazarene is applied to Jesus in the Gospels only by those who are outside the circle of his intimate friends, as would be natural if a place-name was meant. However in Acts it is employed by Peter and Paul, and attributed by Paul to the risen Christ (Acts, 22:8). Matthew 2:23 reads that "coming he dwelt in a city said by the prophets: That he shall be called a Nazarene," though no convincing identification of the prophecy concerned has been brought forward, the phrasing again strongly suggests that Matthew meant Nazarene to refer to a place name. 2) The word netzer meaning "branch" or "off-shoot." This could in turn refer to the claim that Jesus was a "descendant of David," or to the view that Jesus (or rather the teachings he or his followers advocated) were an offshoot from Judaism. 3) The word nosri which means "one who keeps (guard over)" or "one who observes". 4) The word nazir which refers to a man who is consecrated and bound by a vow to God, symbolized by avoiding cutting his hair, eating meat or drinking alcohol. Such a man is usually referred to as a Nazirite in English translations, and there are a number of references to Nazirites in the Old Testament. None of these interpretations is unproblematic. It is therefore, quite possible that "Nazarene" was simply a deliberate play on words combining Nazirite with Essene. Nazarenes: Jewish Christians After the word "Christian" had become established as the standard term for the followers of Jesus, there appear to have been one or more groups calling themselves "Nazarenes", perhaps because they wished to lay claim to a more authentic and/or a more Jewish way of following Jesus. Descriptions of groups with this title are given by the fourth century church father Epiphanius (flourished 370 CE), and Jerome. On the basis of their accounts, the Encyclopaedia Britannica of 1911 stated definitely that the name Nazarenes specifically identified an obscure Jewish-Christian sect, existing at the time of Epiphanius. Epiphanius gives the more detailed, though thoroughly disapproving, description, calling the Nazarenes neither more nor less than Jews pure and simple. He mentions them in his Panarion (xxix. 7) as existing in Syria, Decapolis (Pella) and Basanitis (Cocabe). 2 According to Epiphanius they dated their settlement in Pella from the time of the flight of the Jewish Christians from Jerusalem, immediately before the siege in 70 CE. He describes them as those "...who accept Messiah in such a way that they do not cease to observe the old Law." Epiphanius adds, however, that they recognized the new covenant as well as the old, and believed in the resurrection, and in the one God and His Son Jesus Christ. He cannot say whether their christological views were identical with those of Cerinthus and his followers, or whether they differed at all from his own. Jerome (Epistle 79, to Augustine), on the other hand, says that though the Nazarenes believed in Christ the Son of God, born of the Virgin Mary, who suffered under Pontius Pilate, and rose again, desiring to be both Jews and Christians, they are neither the one nor the other. They used the Aramaic Gospel of the Hebrews, also known as the Gospel of the Holy Twelve, but while adhering as far as possible to the Mosaic economy as regarded circumcision, Sabbaths, vegetarian foods and the like, they did refuse to recognize the apostolicity of Paul. (Jerome's Commentary on Isaiah, ix. I). Jerome's description, taken along with the name (cf. Acts 24:5) and geographical position of the sect, strongly suggest that the Nazarenes of the 4th century interacted with the Ebionites in spite of Epiphanius' distinction. Earlier church fathers such as Justin Martyr, Origen and Eusebius mention other groups who, to varying extent, accepted Jesus as Messiah while continuing to observe the Jewish Law. It is often suggested that these are the same as the groups identified by Jerome and Epiphanius as Nazarenes. One such group were the Ebionites, referred to in second century writings. There Epiphanius draws a comparative distinction between the Nazarenes and the Ebionites. 3 Nazarene or Nazareth? A People Erased from Existence and The City That Never Was The Disassociation of Jesus from the Holiest of Peoples For 20 centuries, most of the life of Jesus has been hidden or suppressed, but modern archeological discoveries have now shed new light on his enigmatic life. Archeologists have now proven that the city of Nazareth did not exist until three centuries after his death, and questions long debated in scholarly circles are now coming to the forefront. Armed with ancient sources like the Dead Sea Scrolls, the papyrus books of Nag Hammadi, and the long overlooked writings from the early church, modern scholars and theologians are reconstructing the life and times of Jesus, and what they are finding is very different from the life and teachings we have been "led to believe." Nazareth, The City That Never Was The evidence for a 1st century town of Nazareth does not exist – not literary, not archaeologically, and not historically. Biblical scholars and clergy alike have always had difficulty accepting the possibility that at the time of Jesus there was no city called “Nazareth.” They have always resisted this possibility and sometimes, quite vigorously. The Encyclopaedia Biblica, a work written by theologians, and perhaps the greatest biblical reference work in the English language, says: "We cannot venture to assert positively that there was a city of Nazareth in Jesus' time." Nazareth is not mentioned in any historical records or biblical texts of the time and receives no mention by any contemporary historian. Nazareth is not mentioned in the Old Testament, the Talmud (the Jewish law code), nor in the Apocrypha and it does not appear in any early rabbinic literature. Nazareth was not included in the list of settlements of the tribes of Zebulon (Joshua 19:10-16) which mentions twelve towns and six villages, and Nazareth is not included among the 45 cities of Galilee that were mentioned by Josephus (37AD-100AD), a widely traveled historian who never missed anything and who voluminously describes the region. The name is also missing from the 63 towns of Galilee mentioned in the Talmud. The first reference to Nazareth is in the New Testament where it can be found 29 different times. However, there is still cause for speculation as to whether or not the city existed at the time of Jesus. It is mentioned only in the Gospels and Acts. These books do refer to Nazareth, but they did not originate at this time, they are later writings.
Recommended publications
  • Paul's Trial Before Felix
    PAUL’S TRIAL BEFORE FELIX Acts 24:1-27 STRUCTURE Key-persons: Paul, Governor Felix, and Jewish leaders from Jerusalem Key-location: Caesarea Key-repetitions: • Accusations against Paul: was a troublemaker (Ac 24:5); stirred up riots among the Jews everywhere (Ac 24:5); was a ringleader of the Nazarene sect (Ac 24:5); tried to desecrate the temple (Ac 24:6). • Paul confessed: went to Jerusalem to worship (Ac 24:11); worshiped God as a follower of the Way (Ac 24:14); believed the Mosaic Law and the prophets (Ac 24:14); believed there would be a resurrection (Ac 24:15); strived to do right (Ac 24:16). • Paul denied: arguing at the temple Ac 24:12); stirring up conflict in the synagogues or the city Ac 24:12); being involved in any disturbance (Ac 24:18). • Injustice against Paul: falsely accused by the Jewish leaders (Ac 24:4-9); Governor Felix left Paul in prison to please the Jews (Ac 24:27). Key-attitudes: • Jewish leaders’ hatred for Paul. • Paul’s confidence in God. • Governor Felix’s inconsistency. Initial-situation: Paul finished his third missionary journey by traveling to Jerusalem. Jews from Asia falsely accused Paul of bringing non-Jews into the temple courtyard. A mob seized Paul and beat him. The Roman commander arrested Paul while the crowd kept shouting, “Kill him!” The day after Paul was arrested, the Roman commander ordered the Sanhedrin Jewish Council to assemble and explain why Paul was being accused. The Sanhedrin Council meeting became violent. The commander ordered his soldiers to take Paul away by force and bring him into the barracks.
    [Show full text]
  • Paul & Philippians Intermediate Kids Camp Workbook 2016
    The Journeys of Paul and his letter to the Philippians “I press toward the mark for the prize of the high calling of God in Christ Jesus” Christadelphian Kids Camp, California 2016 Intermediate Workbook name______________________ parent signature______________________ This section reserved for your counselors who will be reviewing and marking your work. Overall Comments: ________________________________________________ ________________________________________________________________ ________________________________________________________________ ________________________________________________________________ ________________________________________________________________ ________________________________________________________________ ________________________________________________________________ ________________________________________________________________ ________________________________________________________________ ________________________________________________________________ ☐Bible Marking Completed ☐Project Completed The following questions were not completed or need more work. Please finish them, and return to your counselor. " Let your teacher or counselor know if you need help. Question # Comments Done !a Before You Begin… Plan: Use this chart to set your goals and track your progress. You should be able to complete the workbook with • time to spare by working on it just a bit each day. Dates Goal Actual Don’t wait till the last minute to start. You may not get it done in time, and you definitely won’t get as much out
    [Show full text]
  • Ancient Jewish History Table of Contents
    Ancient Jewish History Table of Contents Ancient Jewish History ● The Administration of Judaea ● After the Exile ● The Age of the Patriarchs ● Ancient Gaza ● Archaeology ● The Ark of the Covenant ● The Babylonians ❍ The Babylonian Jewish Community ● Bet Din ● The Bible On Jewish Links To The Holy Land ● Biblical Figures ● Biblical Times ● The Birth and Evolution of Judaism ● Civilizations and Rulers of the Ancient Middle East ● The Dead Sea Scrolls ❍ The Dead Sea Scrolls Fifty Years after their Discovery ● Decapolis ● The Diaspora ● Egypt and the Wanderings ❍ Pharaoh ● Exile ● Gadara ● The Great Assembly ● Hebron ● Hillel and Shammai http://www.jewishvirtuallibrary.org/jsource/Judaism/jewhist.html (1 of 2)2/11/2004 13:29:53 Ancient Jewish History Table of Contents ● Idumea/Edom ● Jerusalem ● Jewish High Priests, from Herod to the Destruction of the Temple ● Jews of the Middle East ● Joseph’s Tomb ● Judges of Israel ● The Land of the Hebrews ● The Maccabees ❍ The Hasmonean Dynasty ● Machaerus ● Maps ● The Monarchy ❍ The Two Kingdoms ■ The Kings of Israel ■ The Kings of Judah ● The Name “Palestine” ● The Occupation of Canaan ● Perea/Gilead ● Pharisees, Sadducees, and Essenes ❍ The Essenes ● The Philistines ● The Return to Zion ● The Sanhedrin ● The Seven Species ● The Temple ● Timeline for the History of Judaism ❍ Timeline for the History of Jerusalem ● The Twelve Tribes of Israel ● Tyre ● Via Maris ● Virtual Jewish History Tour ● Weights, Measures, and Coins ● The Western Wall ● Who Were the Hebrews? http://www.jewishvirtuallibrary.org/jsource/Judaism/jewhist.html
    [Show full text]
  • 1 Acts 24:1-27, No. 49
    1 Acts 24:1-27, No. 49 “Making the Case” October 16, 2019 The Rev. Dr. Robert S. Rayburn Paul has been taken from Jerusalem to Caesarea for his own safety and for the adjudication of charges made against him by the Jewish leadership in Jerusalem. Text Comment v.2 Isn’t it amazing how similar that world was to ours today? The Jews came to present their charges, but they needed a lawyer to conduct their case. It was the lawyer who did the talking. In the terms we would use today, Tertullus opened for the prosecution. v.3 Lawyers weren’t then, as they are aren’t now, above telling an outright lie in court if it would help their case. The fact was that Jewish/Roman relations had deteriorated during Felix’ governorship, few Jews would have said that he had been a reformer of any kind, and whatever was in the Jewish mind toward Felix it wasn’t gratitude. They despised the man. But in Roman court procedure this opening was commonplace, so commonplace, it had a name, the captatio benevolentiae, an endeavor to secure the judge’s good will. [Peterson, 631n] v.5 “Nazarene” was a term invented by the enemies of the Christian faith to describe the Christians. That Jesus had hailed from Nazareth was common knowledge and the insignificance of the town is what they wished to attach to the reputation of both Jesus and his followers. In other words, “Nazarene” was a slur. What is interesting in Tertullus’ opening gambit is the confirmation it provides for the fact that the Jews in Jerusalem were well aware of how influential Paul had been throughout the diaspora.
    [Show full text]
  • A Chronological Particular Timeline of Near East and Europe History
    Introduction This compilation was begun merely to be a synthesized, occasional source for other writings, primarily for familiarization with European world development. Gradually, however, it was forced to come to grips with the elephantine amount of historical detail in certain classical sources. Recording the numbers of reported war deaths in previous history (many thousands, here and there!) initially was done with little contemplation but eventually, with the near‐exponential number of Humankind battles (not just major ones; inter‐tribal, dynastic, and inter‐regional), mind was caused to pause and ask itself, “Why?” Awed by the numbers killed in battles over recorded time, one falls subject to believing the very occupation in war was a naturally occurring ancient inclination, no longer possessed by ‘enlightened’ Humankind. In our synthesized histories, however, details are confined to generals, geography, battle strategies and formations, victories and defeats, with precious little revealed of the highly complicated and combined subjective forces that generate and fuel war. Two territories of human existence are involved: material and psychological. Material includes land, resources, and freedom to maintain a life to which one feels entitled. It fuels war by emotions arising from either deprivation or conditioned expectations. Psychological embraces Egalitarian and Egoistical arenas. Egalitarian is fueled by emotions arising from either a need to improve conditions or defend what it has. To that category also belongs the individual for whom revenge becomes an end in itself. Egoistical is fueled by emotions arising from material possessiveness and self‐aggrandizations. To that category also belongs the individual for whom worldly power is an end in itself.
    [Show full text]
  • The Eliminator; Or, Skeleton Keys to Sacerdotal Secrets
    THE ELIMINATOR; OR, SKELETON KEYS TO SACERDOTAL SECRETS is eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at hp://www.gutenberg.org/license. Title: e Eliminator; or, Skeleton Keys to Sacerdotal Secrets Author: Riard B. Westbrook Release Date: Mar , [EBook #] Language: English Character set encoding: UTF- *** START OF THIS PROJECT GUTENBERG EBOOK THE ELIMINATOR; OR, SKELETON KEYS TO SACERDOTAL SECRETS*** Produced by David Widger. ii THE ELIMINATOR or, SKELETON KEYS to SACERDOTAL SECRETS By Riard B. Westbrook, D.D., L.L.D. CONTENTS PREFACE TO THE SECOND EDITION PREFACE SKELETON KEYS TO SACERDOTAL SECRETS CHAPTER I. THE WHOLE TRUTH CHAPTER II. SACERDOTALISM IMPEACHED CHAPTER III. THE FABULOUS CLAIMS OF JUDAISM CHAPTER IV. MOSES AND THE PENTATEUCH CHAPTER V. ANCIENT SYMBOLISM AND MODERN LITERALISM CHAPTER VI. ASTRAL KEYS TO BIBLE STORIES CHAPTER VII. THE FABLE OF THE FALL CHAPTER VIII. SEARCH FOR THE “LAST ADAM” CHAPTER IX. WHAT IS KNOWN OF THE NEW TESTAMENT CHAPTER X. THE DRAMA OF THE GOSPELS CHAPTER XI. THE IDEAL CHRIST CHAPTER XII. JESUS AND OTHER CHRISTS CHAPTER XIII. A REVERENT CRITIQUE ON JESUS CHAPTER XIV. A FEW FRAGMENTS iv CHAPTER XV. BLOOD-SALVATION CHAPTER XVI. THINGS THAT REMAIN INDEX PREFACE TO THE SECOND EDITION HE Eliminator has now been before the public nearly two years. I have seen T nothing worthy of the name of criticism respecting it. A few Unitarian minis- ters have said that Christ must have been a person instead of a personification, for the reason that men could not have conceived of su a perfect aracter without a living example, and that the great influence exercised by him for so long a time, over so many people, proves him to have been an historic aracter.
    [Show full text]
  • A:Cts of the Apostles (Revised Version)
    THE SCHOOL AND COLLEGE EDITION. A:CTS OF THE APOSTLES (REVISED VERSION) (CHAPTERS I.-XVI.) WITH BY THK REV. F. MARSHALL, M.A., (Lau Ezhibition,r of St, John's College, Camb,idge)• Recto, of Mileham, formerly Principal of the Training College, Ca11narthffl. and la1ely Head- Master of Almondbury Grammar School, First Edition 1920. Ten Impressions to 1932. Jonb.on: GEORGE GILL & SONS, Ln., MINERVA HOUSE, PATERNOSTER SQUARE, E.C.4. MAP TO ILLUSTRATE THE ACTS OPTBE APOSTLES . <t. ~ -li .i- C-4 l y .A. lO 15 20 PREFACE. 'i ms ~amon of the first Sixteen Chapters of the Acts of the Apostles is intended for the use of Students preparing for the Local Examina­ tions of the Universities of Oxford and Cambridge and similar examinations. The Syndicates of the Oxford and Cambridge Universities often select these chapters as the subject for examination in a particular year. The Editor has accordingly drawn up the present Edition for the use of Candidates preparing for such Examinations. The Edition is an abridgement of the Editor's Acts of /ht Apostles, published by Messrs. Gill and Sons. The Introduction treats fully of the several subjects with which the Student should be acquainted. These are set forth in the Table of Contents. The Biographical and Geographical Notes, with the complete series of Maps, will be found to give the Student all necessary information, thns dispensing with the need for Atlas, Biblical Lictionary, and other aids. The text used in this volume is that of the Revised Version and is printed by permission of the Universities of Oxford and Cambridge, but all editorial responsibility rests with the editor of the present volume.
    [Show full text]
  • The Speeches in Acts*
    Criswell Theological Review 5.1 (1990) 31-41. Copyright © 1990 by The Criswell College. Cited with permission. THE SPEECHES IN ACTS* SIMON J. KISTEMAKER Reformed Theological Seminary Jackson, MS 39209 About half of the Book of Acts consists of speeches, discourses, and letters. Counting both the short and the long addresses, we number at least 26 speeches that are made by either apostles and Christian leaders or by non-Christians (Jews and Gentiles). Classifying these speeches, we have eight addresses delivered by Peter,1 a lengthy sermon of Stephen before the Sanhedrin (7:2-53), a brief explanation by Cornelius (10:30-33), a short address by James at the Jerusalem Council (15:13- 21), the advice to Paul by James and the elders in Jerusalem (21:20-25), and nine sermons and speeches by Paul.2 The rest of the discourses were given by Gamaliel the Pharisee (5:35-39), Demetrius the silver- smith (19:25-27), the city clerk in Ephesus (19:35-40), Tertullus the lawyer (24:2-8), and Festus the governor (25:24-27).3 In addition, Luke relays the text of two letters: one from the Jerusalem Council to the Gentile churches (15:23-29), and the other written by Claudius Lysias addressed to Governor Felix (23:27-30). I. Sources The speeches in Acts make the book interesting, because when people talk we learn something about their personalities. Luke gives * A few paragraphs in this article have been taken from my commentary An Exposition of Acts (New Testament Commentary; Grand Rapids: Baker, 1990).
    [Show full text]
  • 90 Nazareth Israel
    Places to be visited – “In the steps of the Master” tour 2015 Nazareth is the largest city in the North District of 90 Nazareth Israel. Nazareth is known as "the Arab capital of Israel"; the population is made up predominantly of Arab citizens of Israel, almost all of whom are Names (also known as) either Muslim (69%) or Christian (30.9%). In the NT, the city is described as the childhood home of Nazareth (Greek: næz r /; Aramaic: Na rath; ˈ ə əθ ṣ Jesus. Hebrew: , Naṣrat, Arabic: , an-Nāṣira) Etymology Scriptural references New Testament Nazareth appears in many different Greek forms in the New Testament. There is debate regarding the Matt. 3:23; 4:13; 21:11; 26:71; Mark 1:9,24; origin of the name. One view holds that "Nazareth" 10:47,67; 16:6; Luke 1:26; 2:4,39,51; 4:16,34; is derived from one of the Hebrew words for 18:37; 24:19; Jonn 1:45,46; 18:5,7; 19:19; Acts 'branch', namely ne·ṣer, , and alludes to the 2:22; 3:6; 4:10. Messianic words in Isa. 11:1, “from (Jesse's) roots Famous characters a branch (netzer) will bear fruit.” This may satisfy the requirements of Matt. 2:23. Joseph, Mary, Jesus and his brothers and sisters Alternatively, the name may derive from the verb na·ṣar, , "watch, guard, keep," and understood either in the sense of "watchtower" or "guard place", implying the early town was perched on or near the brow of the hill, or, in the passive sense as 'preserved, protected' in reference to its secluded position.
    [Show full text]
  • Triumph in Defeat: Lost Origins of Jesus Sayings
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE Japanese Journal of Policy and Culture Vol. 26 (March 2018) 1 Triumph in Defeat: Lost Origins of Jesus’ Sayings Mark N. ZION Synopsis John the Baptist and Jesus of Nazareth proclaimed the arrival of a new kingdom for fi rst-century Palestine. Both turned away from the violence of Zealots (resistance fi ghters) and preached a higher way, creating in the process universal ideals. Working together, they launched a transformative moment in human history that is still shaping the world. John offered repentance to enter this newly forming kingdom and Jesus gave the lifestyle injunctions for how to live in it, for both believed that an age of peace and justice was about to begin. As Christianity developed early in the second-century CE, with Paul of Tarsus’ message of a completely spiritual kingdom, it appropriated John the Baptist and Jesus of Nazareth’s vision into its own framework and so severely contextualized it. Yet, the teachings of John and Jesus were too dynamic to keep under wraps for long and have tumbled out again and again in new ways. Studies of these origins have signifi cant applications for our time: how words and symbols have the power to inspire throughout the ages, how to sift through a mythology for core truths, the horrors of prejudice when combined with religious ideologies, even of how to approach ancient cultures for a greater understanding. Here I will consider a little of how these teachings originated and a few of those at the center of it.
    [Show full text]
  • Nazarene Jewish Christianity
    NAZARENE JEWISH CHRISTIANITY Chapter !ree - Epiphanius Chapter Four - Jerome From the End of the New Testament Period Until Chapter Five - Patristic Evidence a"er Jerome Its Disappearance in the Fourth Century Chapter Six - !e Gospel According to the Hebrews Chapter Seven - Jewish Sources Summary and Conclusions Appendixes I - Epiphanius, panarion 29 by II - Geography III - !e Historicity of the Pella Tradition Ray A. Pritz List of Abbreviations Bibliography Indices Scripture References Jewish Sources Christian Sources Modern Authors Subjects THE MAGNES PRESS, THE HEBREW UNIVERSITY, JERUSALEM PREFACE !is book arose out of a fascination with that elusive First Edition, 1988 enigma called Jewish Christianity. I first encountered it Reprinted, 1992 under other names as a modern phenomenon. Many of its adherents would claim a continuity of community over the centuries in various places and forms. While ISBN 965-223-798-1 this may prove to be a less-than-tenable position, it is clear that sca#ered across the pages of relations © between Judaism and Christianity are numerous Jews Copyright 1992 by !e Magnes Press who, for a wide spectrum of reasons, have a#ached !e Hebrew University, Jerusalem themselves to the Christian faith. !ese too range wide- ly, from the self-hating Donins and Pfefferkorns of the All rights reserved. No part of this book may be later middle ages to the Edersheims and Chwolsons of reproduced or translated in any form, by print, more recent times, men proud of their Jewish heritage photoprint, microfilm, microfiche or any other and whose scholarly contributions le" no small mark on means without wri"en permission from the publisher.
    [Show full text]
  • Geschichtsbücher Des Alten Testaments Und Biblische Geschichte (Außerhalb Der Urgeschichte Gen 1–11)
    © Dr. Ludwig Neidhart, Augsburg 2011, Version 2018 Geschichtsbücher des Alten Testaments und biblische Geschichte (außerhalb der Urgeschichte Gen 1–11) Inhalt: 1. Vorbemerkung zu den Datierungen für die biblische Geschichte.............................................................................1 2. Die fünf Bücher Mose...............................................................................................................................................2 3. Das Buch Genesis.....................................................................................................................................................3 3.1. Zu Abraham..........................................................................................................................................3 3.2. Isaak, Jakob und Esau...........................................................................................................................8 3.3. Joseph und seine Brüder.......................................................................................................................8 4. Moses und das Buch Exodus...................................................................................................................................11 5. Die Bücher Levitikus, Numeri und Deuteronomium...............................................................................................27 6. Das Buch Josua.......................................................................................................................................................28
    [Show full text]