Download e-book for kindle: The Gospel of Matthew and Judaic Traditions: A by Herbert W. Basser, Marsha B. Cohen

By Herbert W. Basser, Marsha B. Cohen

ISBN-10: 9004291792

ISBN-13: 9789004291799

Within the Gospel of Matthew and Judaic Traditions, Herbert W. Basser, with the editorial aid of Marsha Cohen, makes use of his encyclopaedic wisdom of Judaism to navigate Matthew’s Gospel. This shut, unique interpreting explicates Matthew’s use of Jewish innovations and felony traditions that experience no longer been absolutely understood long ago. Basser highlights Gospel assets which are congruent with a large swath of extant Jewish writings from a number of provenances. Matthew affirms Jesus’ end-of-days—the coming of the Kingdom—salvation message: at the start intended for Jews, it's the Gentiles who embraced his message and teachings that inspired their religion and straightforward belief. Matthew’s literary artwork manages to maintain the Jewish information in his assets whereas disclosing an anti-Jewish and pro-Gentile bias.

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Extra info for The Gospel of Matthew and Judaic Traditions: A Relevance-Based Commentary

Sample text

It is left to the reader to draw conclusions based upon the descriptive images the storyteller evokes. These images have both immediate lexical and also wide narrative import that is at once self-referential and also “library” referential that is, the images the storyteller creates in one work connect with and/or reflect images he or she has created in other works. For Riffaterre, a story never stands alone, but always fits into a wider context. This method of storytelling is used throughout the whole body of Jewish literature from the Bible onward, in which God is seen as the primary author of Israel’s story and history.

And even though Scripture says: ‘And they shall serve them; and they shall oppress them when it will be formed into a perfect mountain, then God’s Presence will alight at the site for all time. ” According to Gen 15:13–16, cited in both texts, Israel’s oppression in Egypt was to be measured in years (four centuries), and redemption was to occur to a specific generation (the fourth). Another rabbinic reading of a midrash recited in the popular version of the Passover Haggadah states that God did indeed fulfill the qetz (veḥishav et haqetz) in the generation that returned to the Land after four hundred years of servitude had ended.

Talmudic rabbis record these two aspects study (b. Sukkah 28b): girsa (memory work), and iyun (understanding, wisdom). In hyperbolic praise (b. Ber. 64a) they used terms like “Sinai” [memory of the tradition] and “uprooting mountains” [understanding] to refer to different types of scholars who had mastered a particular one of these modes. If the corpus of these materials is so ancient, why is the literature of the Talmudic rabbis so cohesive and self-referential? On the surface this literature appears to be the product of self-contained culture of academic intellectuals, accepted on its own merits and without much reference to legal antecedents dating to back to the first century or earlier.

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The Gospel of Matthew and Judaic Traditions: A Relevance-Based Commentary by Herbert W. Basser, Marsha B. Cohen


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