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Volume three contains an English translation of the commentary on Romans through Revelation. Hermann L. Strack and Paul Billerbeck's Commentary on the New Testament from the Talmud and Midrash is an important reference work for illustrating the concepts, theological background, and cultural assumptions of the New Testament. The commentary walks through each New Testament book verse by verse, referencing potentially illuminating passages from the Talmud and Midrash and providing easy access to the rich textual world of rabbinic material. Originally published between 1922 and 1928 as Kommentar zum Neuen Testament aus Talmud und Midrasch, Strack and Billerbeck's commentary has been unavailable in English until now. Translated by Joseph Longarino and edited by Jacob N. Cerone, this volume also includes an introduction by David Instone-Brewer.
Scattered throughout the Talmud, the founding document of rabbinic Judaism in late antiquity, can be found quite a few references to Jesus--and they're not flattering. In this lucid, richly detailed, and accessible book, Peter Schäfer examines how the rabbis of the Talmud read, understood, and used the New Testament Jesus narrative to assert, ultimately, Judaism's superiority over Christianity. The Talmudic stories make fun of Jesus' birth from a virgin, fervently contest his claim to be the Messiah and Son of God, and maintain that he was rightfully executed as a blasphemer and idolater. They subvert the Christian idea of Jesus' resurrection and insist he got the punishment he deserved in hell--and that a similar fate awaits his followers. Schäfer contends that these stories betray a remarkable familiarity with the Gospels--especially Matthew and John--and represent a deliberate and sophisticated anti-Christian polemic that parodies the New Testament narratives. He carefully distinguishes between Babylonian and Palestinian sources, arguing that the rabbis' proud and self-confident countermessage to that of the evangelists was possible only in the unique historical setting of Persian Babylonia, in a Jewish community that lived in relative freedom. The same could not be said of Roman and Byzantine Palestine, where the Christians aggressively consolidated their political power and the Jews therefore suffered. A departure from past scholarship, which has played down the stories as unreliable distortions of the historical Jesus, Jesus in the Talmud posits a much more deliberate agenda behind these narratives.
By comparing interpretations of the Hebrew Bible by Jews, Christians, and Gnostics in Late Antiquity, this book provides a unique perspective on these religious movements in Palestine. Rival interpretations of the early Church and the Midrash are set against the backdrop of the pagan critique of these religions and the gnostic threat that grew within both Christianity and Judaism. The comparison of the exegetical works of Christianity and Judaism illuminates the later development of the two religions and offers fresh insight into the Bible itself.
In this innovative guidebook Julie Baretz takes readers to twenty-one off-the-beaten-path locations in Israel where Bible stories are said to have happened. At each site she sets the scene by relating the historical context of the event, then follows with the biblical text itself and her own lively commentary. Captivating and complex Bible characters bring the locations to life as they face social, ethical, and spiritual dilemmas not unlike our own today. Baretz's narratives draw on history, archaeology, academic scholarship, and rabbinic literature for interpretations that enhance the meaning of the biblical events. Each story is told in the voice of Baretz as the tour guide--knowledgeable yet informal and friendly. The Bible on Location traces the chronology and narrative arc of the historical books of Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, Ezra, and Nehemiah. The book begins with the Israelites' arrival in the land of Israel (following the exodus from Egypt and the forty years of wandering) and continues over more than six hundred years, until the return of the Jewish exiles from Babylon to their homeland. Baretz's descriptions are accompanied by colorful maps and photographs that put actual and armchair visitors in the middle of the action. Each location reveals a new episode in the biblical narrative and provides inspiration and commentary that will enhance visits to the various sites.
With the conversion of Constantine in 312, Christianity began a period of political and cultural dominance that it would enjoy until the twentieth century. Jacob Neusner contradicts the prevailing view that following Christianity's ascendancy, Judaism continued to evolve in isolation. He argues that because of the political need to defend its claims to religious authenticity, Judaism was forced to review itself in the context of a triumphant Christianity. The definition of issues long discussed in Judaism—the meaning of history, the coming of the Messiah, and the political identity of Israel—became of immediate and urgent concern to both parties. What emerged was a polemical dialogue between Christian and Jewish teachers that was unprecedented. In a close analysis of texts by the Christian theologians Eusebius, Aphrahat, and Chrysostom on one hand, and of the central Jewish works the Talmud of the Land of Israel, the Genesis Rabbah, and the Leviticus Rabbah on the other, Neusner finds that both religious groups turned to the same corpus of Hebrew scripture to examine the same fundamental issues. Eusebius and Genesis Rabbah both address the issue of history, Chrysostom and the Talmud the issue of the Messiah, and Aphrahat and Leviticus Rabbah the issue of Israel. As Neusner demonstrates, the conclusions drawn shaped the dialogue between the two religions for the rest of their shared history in the West.