Read Book Jesus the Jew Pdf Free Download
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
“Lead Us Not Into Temptation” *
A sermon delivered by the Rev. Timothy C. Ahrens, senior minister at the First Congregational Church, United Church of Christ, Columbus, Ohio, Lent 5, April 10, 2011, dedicated to Jane Werum on her birthday, to David and Martha Loy as they established a new home this week, and always to the glory of God! “Lead Us Not Into Temptation” * Matthew 6:13a (Part VI of VIII in the sermon series “The Lord’s Prayer”) +++++++++++++++++++++++++++++++++++++ Let us pray: May the words of my mouth and the meditations of each one of our hearts be acceptable in your sight, O Lord, our rock and our salvation. Amen. +++++++++++++++++++++++++++++++++++++ “Lead us not into temptation.’’ The Lord’s Prayer appeals to our God. This word “temptation” is often lost to us. Neil Douglas-Klotz in his book Prayers of the Cosmos, translates the prayer from the Aramaic, the original language of Jesus. “Lead us not into temptation translates: “Don’t let us enter into . that which diverts us from the inner purpose of our lives.” In the Greek, the word “temptation” translates “test.” So temptation is not so much about getting caught up in evil as it is about having our strength and resolve being tested. Often, we hear, “Lead us not into this time of testing.” We have come to a great and uplifting truth. What we call temptation is not meant to make us sin. It is not designed to make us fall. Temptation is designed to help us conquer sin and make us stronger and better women and men. Temptation is not designed to make us bad, but it designed to make us good. -
Gospel of Mark Study Guide
Gospel of Mark Study Guide Biblical scholars mostly believe that the Gospel of Mark to be the first of the four Gospels written and is the shortest of the four Gospels, however the precise date of when it was written is not definitely known, but thought to be around 60-75 CE. Scholars generally agree that it was written for a Roman (Latin) audience as evidenced by his use of Latin terms such as centurio, quadrans, flagellare, speculator, census, sextarius, and praetorium. This idea of writing to a Roman reader is based on the thinking that to the hard working and accomplishment-oriented Romans, Mark emphasizes Jesus as God’s servant as a Roman reader would relate better to the pedigree of a servant. While Mark was not one of the twelve original disciples, Church tradition has that much of the Gospel of Mark is taken from his time as a disciple and scribe of the Apostle Peter. This is based on several things: 1. His narrative is direct and simple with many vivid touches which have the feel of an eyewitness. 2. In the letters of Peter he refers to Mark as, “Mark, my son.” (1 Peter 5:13) and indicates that Mark was with him. 3. Peter spoke Aramaic and Mark uses quite a few Aramaic phrases like, Boanerges, Talitha Cumi, Korban and Ephphatha. 4. St Clement of Alexandria in his letter to Theodore (circa 175-215 CE) writes as much; As for Mark, then, during Peter's stay in Rome he wrote an account of the Lord's doings, not, however, declaring all of them, nor yet hinting at the secret ones, but selecting what he thought most useful for increasing the faith of those who were being instructed. -
1 Gospel of John
1 Gospel of John - 2 1:19-51 Introduction - Abrupt shift from the theology of 1:1-18 into an action sequence. - 1:19-12:50 is Book of Signs o Ends with Jewish nation rejection of Jesus – 12:36b-37 - Two primary sections o Initiation into beginning of Jesus’ ministry (witness of John Baptist) Declarations of his identity • Forerunner v. 23 • Lamb of God v. 29 • Son of God v. 34,49 • Rabbi v. 38,49 • Messiah/Christ v. 41 • King of Israel v. 49 • Son of Man v. 51 o Calling of the first disciples - Trial Motif o World is put on trial…to prove Jesus’ innocence and world’s guilt Parade of witnesses before the readers John the Baptist and first disciples Along with multiple OT reference to prove he is the Christ 1. THE WITNESS OF JOHN THE BAPTIST 1:19-28 v. 19 – Jews sent priests/Levites – “Jews” used 68x in John…66 are negative in reference to Jewish leaders. John’s shorthand for ‘rejection of Jesus by Jewish leaders.’ v. 20 – not the Christ – Messiah (Hebrew)/Christ (Greek) means ‘anointed.’ - OT expectations – lead/teach/save Israel o Davidic King/Savior – 2 Samuel 7:5-16; Psalm 110:1-4; Isaiah 9:6-7 - Elijah – never died (2 Kings 2:11) – expected to return in end times o Malachi 4:5 to ‘restore all things’ Matthew 11:12-15 (Jesus clarifies what he knows, but John does not) Matthew 17:9-13 Luke 1:17 o John the Baptist even resembled description of Elijah in rough lifestyle Matthew 3:4 // 2 Kings 1:8 2 - The Prophet – reference to Moses in Deuteronomy 18:15-18 o Referenced in Acts 3:22; 7:37 o Highly expected in Jesus’ day / assumed another forerunner to Messiah John 6:14; 7:40-44 o Though John was a prophet, he was not THE prophet. -
HEBREW MATTHEW and MATTHEAN COMMUNITIES By
HEBREW MATTHEW AND MATTHEAN COMMUNITIES by DEBRA SCOGGINS (Under the Direction of David S. Williams) ABSTRACT Shem-Tob’s Even Bohan contains a version of the Gospel of Matthew in Hebrew. By comparing canonical Matthew to Hebrew Matthew, the present study shows that Hebrew Matthew displays tendencies to uphold the law, support the election of Israel, exalt John the Baptist, and identify Jesus as the Messiah during his ministry. These tendencies suggest that Hebrew Matthew reflects a less redacted Matthean tradition than does canonical Matthew. The conservative tendencies of Hebrew Matthew reflect a Jewish-Christian community with characteristics in common with other early Jewish Christianities. The significance of studying such communities lies in their importance for “the partings of the ways” between early Judaisms and early Christianities. INDEX WORDS: Hebrew Matthew, Shem-Tob, Even Bohan, Jewish-Christian Community, Jewish Christianity, Matthean Communities HEBREW MATTHEW AND MATTHEAN COMMUNITIES by DEBRA SCOGGINS B.S., The University of Georgia, 2001 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2003 © 2003 Debra Scoggins All Rights Reserved HEBREW MATTHEW AND MATTHEAN COMMUNITIES by DEBRA SCOGGINS Major Professor: David S. Williams Committee: Will Power Caroline Medine Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia December 2003 ACKNOWLEDGEMENTS Thank you, my family, my friends and colleagues, and, my teachers. Family, thank you for your patience and unending support. Lukas, you are a great teammate, we are a great team. Among my friends and colleagues, I give special thanks to Jonathan Vinson and Christi Bamford. -
The Identity of Jesus of Nazareth*
Criswell Theological Review 6.1 (1992) 91-130. Copyright © 1992 by The Criswell College. Cited with permission. THE IDENTITY OF JESUS OF NAZARETH* CARL F. H. HENRY Lecturer at Large Prison Fellowship Ministries Nowhere is the tension between historically repeatable acts and a once-for-all event focused more dramatically than in the conflict over the identity of Jesus of Nazareth. Shall we explain him as the ideal model of mankind and expound divine incarnation by philosophical analysis of what is humanly possible, or shall we depict him rather in terms of the christologically unparalleled? The Gospels provide our only significant information about Jesus' life and work. Skeptical critics thrust upon these sources tests of reliabil- ity that they do not impose upon other historical writing. If universally applied, those same criteria would in principle invalidate ancient Greek and Roman accounts that secular historians routinely accept as factual.1 Efforts to destroy the credibility of gospels often betray a bias against the supernatural. Gerald G. O'Collins recalls "the official Soviet thesis (which appears recently to have been abandoned) that Jesus never existed and was a purely mythological figure.”2 Consistent Marx- ists would need to reject the theology-of-revolution view that the his- torical figure of Jesus nurtures its liberationist challenge to an alienated world. The assumptions of evolutionary naturalism likewise lead to a rejection of Jesus as in any way normative and decisive for human destiny. * This essay represents the two lectures read at the Criswell Lecture Series, Criswell College, January 1991. 1 Cf. A N. Sherwin-White, Roman Society and Roman Law in the New Testa- ment, (London and New York: Oxford University Press, 1963). -
Twelve Apostles PSR Student Handbook
Twelve Apostles PSR Student Handbook As parents, you have a sacred trust. You are the primary religious educators of your child. God calls you to nurture not only the physical life of your child but also the life of grace he or she received at Baptism. This responsibility requires that you grow in your own faith and that you share your faith with your family. Here are some steps to deepen your relationship with God and with your family this year: - set aside a time (about 15 minutes) and a quiet place for private prayer each day. Read the Bible, Bible commentaries, or spiritual books, and listen to the Lord speak to you. Respond to him. - Set aside time for family prayer each day, preferably at mealtimes. - Celebrate the Eucharist on Sundays or Saturday evenings as a family. Children learn much from your example of prayer. - Make reconciliation, forgiving and being forgiven, a part of family living. Celebrate the Sacrament of Reconciliation (Penance) regularly. - Attend adult faith formation programs scheduled in your parish. - Involve your whole family in service projects for the Church and civic community. - Proudly live out your faith at home, at work, in the neighborhood, and in the world. In addition to experiencing God’s love in your family, your child will learn more about his love through the religious education program. Ten principles to nurture your child’s faith 1. Listen with your heart as well as with your head 2. Encourage wonder and curiosity in your child 3. Coach your child in empathy early. It’s a building block for morality. -
The Use of Gamma in Place of Digamma in Ancient Greek
Mnemosyne (2020) 1-22 brill.com/mnem The Use of Gamma in Place of Digamma in Ancient Greek Francesco Camagni University of Manchester, UK [email protected] Received August 2019 | Accepted March 2020 Abstract Originally, Ancient Greek employed the letter digamma ( ϝ) to represent the /w/ sound. Over time, this sound disappeared, alongside the digamma that denoted it. However, to transcribe those archaic, dialectal, or foreign words that still retained this sound, lexicographers employed other letters, whose sound was close enough to /w/. Among these, there is the letter gamma (γ), attested mostly but not only in the Lexicon of Hesychius. Given what we know about the sound of gamma, it is difficult to explain this use. The most straightforward hypothesis suggests that the scribes who copied these words misread the capital digamma (Ϝ) as gamma (Γ). Presenting new and old evidence of gamma used to denote digamma in Ancient Greek literary and documen- tary papyri, lexicography, and medieval manuscripts, this paper refutes this hypoth- esis, and demonstrates that a peculiar evolution in the pronunciation of gamma in Post-Classical Greek triggered a systematic use of this letter to denote the sound once represented by the digamma. Keywords Ancient Greek language – gamma – digamma – Greek phonetics – Hesychius – lexicography © Francesco Camagni, 2020 | doi:10.1163/1568525X-bja10018 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. from Brill.com09/30/2021 01:54:17PM via free access 2 Camagni 1 Introduction It is well known that many ancient Greek dialects preserved the /w/ sound into the historical period, contrary to Attic-Ionic and Koine Greek. -
The Gospel of John Life Groups Study Guide August
THE GOSPEL OF JOHN LIFE GROUPS STUDY GUIDE AUGUST 2021 Study of John AUGUST 1 21 JESUS PROMISES THE HOLY SPIRIT JOHN 14:15-31 AUGUST 1, 2021 STUDY GUIDE HIGHLIGHTS TAKEAWAY: JESUS PROMISED TO SEND “ANOTHER HELPER,” THE HOLY SPIRIT, TO HIS FOLLOWERS. WHY IT’S IMPORTANT: THE SAME SPIRIT THAT RAISED JESUS FROM THE DEAD DWELLS WITHIN CHRISTIANS. GOSPEL CONNECTION: FAITH IN JESUS, THROUGH HIS DEATH AND RESURRECTION, IS THE MEANS BY WHICH HIS FOLLOWERS GAIN ACCESS TO THE HOLY SPIRIT. 2 John | STUDY GUIDE AUGUST 1, 2021 INTRODUCTION 1 Share about a time when you felt inadequate or ill equipped for a task. Notes: 2 Why do we sometimes feel inadequate to serve the Lord? 3 How can we overcome such feelings of inadequacy? The Holy Spirit, like Jesus, is co-equal and co-eternal with God, and yet is distinct from the other two persons of the Trinity in His work. Though we often feel inadequate to be used by God for His kingdom, Jesus sent the Holy Spirit to indwell believers for the express purpose of empowering us to be His witnesses. (See Acts 1:8.) Today we will see how we can find confidence to be used by God for His kingdom and glory, by the power of the Holy Spirit. UNDERSTANDING > READ JOHN 14:15-17. ° What comes to mind when you think of the Holy Spirit? ° Who is the Holy Spirit and what does the Holy Spirit do? (See John 14:26, 15:26; 16:10.) 3 John | STUDY GUIDE AUGUST 1, 2021 The Holy Spirit is the third person of the Trinity; He indwells Christ-followers and is the presence and power of God in their lives. -
Scholia Et Homiletica
Scholia et Homiletica CTJ 37 (2002): 318-332 Calvin, Theologian of Sweetness* I. John Hesselink This article is based on two theses: one general, one more specific. The gen- eral one is that one’s vocabulary reflects one’s character. Or, to put it a little dif- ferently, the words we choose to describe our ideas and our emotions reveal more about our personality than we usually realize. The second, more specific, thesis is this: Calvin’s fondness for and frequent use of the noun sweetness and its cognates reveal not only something about Calvin’s style and personality, but it also has theological ramifications. For those enemies and detractors of Calvin who allege that he knew little or nothing about the love and grace of God, this will come as a shock. However, even for Calvin’s admirers and those who are familiar with his theology this may come as a surprise. Much has been made by Calvin scholars of his favorite metaphor, the mirror1 and his frequent references to a labyrinth and abyss,2 but as far as I know, no one has noted how frequently the Reformer uses words such as sweet, sweetly, and sweetness to depict fundamental theological themes. This is surprising in view of the fact that such words occur approximately sixty-seven times in the McNeill-Battles edition of the Institutes. Battles is far more consistent in his translation of the two key words dulcêdo and suavitas and their verbal and adjectival forms as sweet and sweetness than were Beveridge and Allen, the ear- lier English translators.3 Further research has discovered hundreds of occur- rences of these words in Calvin’s commentaries, sermons, and treatises. -
Israel's Repentance and the Kingdom of God * * *
MSJ 27/1 (Spring 2016) 161–86 ISRAEL’S REPENTANCE AND THE KINGDOM OF GOD Michael J. Vlach Professor of Theology The Master’s Seminary The exact timing of Jesus’ return and the kingdom of God is known only to God. Yet in His sovereignty God has determined that the return of Jesus the Mes- siah is closely linked with the repentance of national Israel. This article examines both Old and New Testament texts that reveal a close connection between Israel’s repentance and the coming kingdom of God. * * * * * Introduction This article examines the connection between national Israel’s repentance and the kingdom of God. The argument promoted here is that the kingdom’s coming to earth is connected with and contingent upon Israel’s repentance.1 God is sovereign over all matters, and His universal kingdom extends over all, yet He has determined that the arrival of the mediatorial kingdom2 on earth is connected with Israel’s turning from sin and unbelief. This position, that the kingdom’s timing is related to national Israel’s repentance, is not popular and is often rejected. For example, the amillennial theologian, Kim Riddlebarger states, “But the New Testament knows nothing of a kingdom offered and kingdom withdrawn according to the whims of unbelieving Is- rael.”3 Yet the biblical evidence for the kingdom’s arrival being related to Israel’s repentance is strong, with multiple passages in both testaments supporting it. This is an oft-neglected truth, even among those who affirm a future for national Israel. Yet it is an important part of the Bible’s storyline. -
JESUS in NON-CHRISTIAN SOURCES Craig A. Evans Interest in Jesus Traditions in Non-Christian Writings Has Had a Curious History O
JESUS IN NON-CHRISTIAN SOURCES Craig A. Evans Interest in Jesus traditions in non-Christian writings has had a curious history of waxing and waning. 1 At the height of the "Old Quest" for the historical Jesus there was much interest in these sources. Appealing to rabbinica, Slavonic Josephus, the Yosippon, and even to the Toledot Yeshu, some scholars claimed to have penetrated behind the accounts of the New Testament Gospels and to have discovered the "Jewish Jesus." These theories did not, however, win a significant or lasting following. Not surprisingly in recent years scholarly interest in these sources has diminished (in marked contrast to the sensationalist claims that have been and are currently being made in the popular media). Nevertheless, a few sources do offer some potentially helpful data that merit serious attention. Non-Christian sources in which reference is made to Jesus fall into three basic categories: (1) dubious sources, (2) sources of minimal value, and (3) important sources. The first category contains second and third-hand traditions that reflect for the most part vague acquaint ance with the Gospel story and controversies with Christians. These sources offer nothing independent. The second category represents sources that may represent partially independent traditions. Only two sources qualify for the third category. DUBIOUS SOURCES Rabbinic Traditions A major problem with the possible Jesuanic traditions in the rabbinic writings is that it is not always clear if Jesus (variously called Yeshua or Yeshu, with or without the further designation ha-Nosri) is in fact the person to whom reference is being made, especially when certain epithets are employed (e.g. -
Apocrypha and Toledot Yeshu in Medieval Europe
The University of San Francisco USF Scholarship: a digital repository @ Gleeson Library | Geschke Center Theology & Religious Studies College of Arts and Sciences 3-2020 Infancy Stories of Jesus: Apocrypha and Toledot Yeshu in Medieval Europe Natalie Latteri Follow this and additional works at: https://repository.usfca.edu/thrs Part of the Christianity Commons, Cultural History Commons, History of Religion Commons, Jewish Studies Commons, and the Social History Commons Infancy Stories of Jesus: Apocrypha and Toledot Yeshu in Medieval Europe Natalie E. Latteri* Stories of Jesus have circulated among Christians since the first century of the Common Era. Such lore functioned to provide early Christians who were eager to learn about their savior with information about his conception, life, death, and resurrection. Some made it into the canonical New Testament Gospel accounts but much of it, for one reason or another, did not. Even so, versions of many of the stories remained popular among Christians throughout the centuries and continued to supplement the biblical text while addressing the concerns of story tellers and their audience. For purposes of this paper, the entirety of these extra-canonical Christian texts is referred to simply as apocrypha. Like the canonical Gospel accounts and later hagiography, or (semi) fictional accounts of saints’ lives, apocryphal stories of Jesus also offered entertainment and a type of model behavior for readers and listeners to emulate.1 * Natalie E. Latteri earned her PhD in History from the University of New Mexico. She teaches Jewish-Christian Relations at the University of San Francisco in the Swig Program in Jewish Studies and Social Justice.