The Babylonian Talmud on the Execution of Jesus

1997 ◽  
Vol 43 (1) ◽  
pp. 158-159 ◽  
Author(s):  
Raymond E. Brown
Keyword(s):  
Babylonian Talmud ◽  
Death Of Jesus ◽  
Jewish Involvement

In my The Death of the Messiah, preparatory to examining the Gospel accounts of the trial/interrogation of Jesus by the chief priest(s) and San-hedrin, I surveyed the extra-Gospel evidence for authoritative Jewish involvement in the death of Jesus, derived from Jewish, Christian, and pagan sources. From the Jewish evidence I discussed two items: the witness of Josephus (Ant. 18.3.3; #63–t) and a baraita from TalBab Sanhedrin 43a which I quoted from the London Soncino translation (Nezikin volume 3.281):On the eve of Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practised sorcery and enticed Israel to apostacy. Anyone who can say anything in his favour, let him come forward and plead on his behalf.’ But since nothing was brought forward in his favour he was hanged on the eve of Passover.

“Jesus is Going to Be Stoned”

2021 ◽  
pp. 79-92
Author(s):  
David Lloyd Dusenbury
Keyword(s):  
Passion Narrative ◽  
Babylonian Talmud ◽  
Death Of Jesus ◽  
Christian History

Anti-Semitic interpretations of the gospels and Christian hostility towards Jews are both rooted, in terribly complex ways, in the first centuries of the Christian era. The death of Jesus is certainly the “most resentment-laden” theme in Christian history. But this chapter argues that it is not a sign of primitive Christian resentment that the gospels depict a Judaean moment in Jesus’ legal ordeal in Jerusalem—an ordeal which culminates in a Roman verdict, and a Roman punishment. In fact, the Judaeans’ condemnation of Jesus is less decisive in the gospels than in many revered Judaic texts. This chapter thus seeks to reconstruct a Judaic ‘passion’ narrative in which Jesus dies, and Pilate is innocent, from the ‘Judaean’ testimonies of a pagan philosopher (Celsus), from the pages of an illustrious rabbinic collection (Babylonian Talmud), and from a tradition of parodic ‘gospels’ (Toledot Yeshu).

Dažu vācu muzikālo tradīciju pārnese latviešu kultūrtelpā 18. gadsimta II pusē

Letonica ◽  
2020 ◽  
Author(s):  
Māra Grudule
Keyword(s):  
18Th Century ◽  
Musical Instrument ◽  
German Society ◽  
Original Form ◽  
Musical Life ◽  
Popular Songs ◽  
Death Of Jesus ◽  
Musical Traditions ◽  
Insight Into

The article gives insight into a specific component of the work of Baltic enlightener Gotthard Friedrich Stender (1714–1796) that has heretofore been almost unexplored — the transfer of German musical traditions to the Latvian cultural space. Even though there are no sources that claim that Stender was a composer himself, and none of his books contain musical notation, the texts that had been translated by Stender and published in the collections “Jaunas ziņģes” (New popular songs, 1774) and “Ziņģu lustes” (The Joy of singing, 1785, 1789) were meant for singing and, possibly, also for solo-singing with the accompaniment of some musical instrument. This is suggested, first, by how the form of the translation corresponds to the original’s form; second, by the directions, oftentimes attached to the text, that indicate the melody; and third, by the genres of the German originals cantata and song. Stender translated several compositions into Latvian including the text of the religious cantata “Der Tod Jesu” (The Death of Jesus, 1755) by composer Karl Heinrich Graun (1754–1759); songs by various composers that were widely known in German society; as well as a collection of songs by the composer Johann Gottlieb Naumann (1741–1801) that, in its original form, was published together with notation and was intended for solo-singing (female vocals) with the accompaniment of a piano. This article reveals the context of German musical life in the second half of the 18th century and explains the role of music as an instrument of education in Baltic-German and Latvian societies.

The Fratricidal Hasmonean Conflict and the Murder of Onias

2018 ◽  
Author(s):  
Vered Noam
Keyword(s):  
Dead Sea Scrolls ◽  
Dead Sea ◽  
Original Version ◽  
Jewish Tradition ◽  
The Political ◽  
Babylonian Talmud ◽  
Political Stance ◽  
The Dead ◽  
The Temple

This chapter examines the story of the internecine struggle between the two Hasmonean brothers, Hyrcanus II and Aristobulus II, which brought the Hasmonean commonwealth to its end. Only in Josephus is the story of the murder of a righteous man, Onias, juxtaposed to the central tradition regarding the siege of the temple during this war, although this too was clearly an early Jewish tradition. In the rabbinic sources, the story of the siege and the sacrificial animals underwent multiple reworkings, and it is the Babylonian Talmud that reflects the more original version and message of the story. If in Chapter 2, we saw the “rabbinization” of the figure of John Hyrcanus, here the story itself underwent this process and its original moral message was replaced by multiple halakhic implications. In both corpora, this dissension between brothers is seen as the leading cause of the downfall of the Hasmonean dynasty. This was in contradistinction to the political stance represented in the Dead Sea Scrolls, which interpreted the Roman occupation as proof of the sinfulness of the Hasmonean state from its very inception.

Toward a multifaith view of atonement

2021 ◽  
Vol 118 (1) ◽  
pp. 71-85
Author(s):  
Robert P. Sellers
Keyword(s):  
Eleventh Century ◽  
First Century ◽  
Quarter Century ◽  
Objective Theory ◽  
Death Of Jesus ◽  
The Reformation ◽  
Diverse World ◽  
Evangelical Protestants ◽  
The Cross ◽  
The Many

The meaning of the death of Jesus on the cross has been interpreted differently from the first century until today. Of the many theories proposed throughout Christian history, the dominant understanding, especially among evangelical Protestants since the Reformation and perhaps dating from Anselm of Canterbury in the eleventh century, has been the penal-substitutionary view of atonement. Christ died to pay the penalty for human sin, so humanity can receive forgiveness by trusting in the efficacy of Jesus’s death on its behalf. This explanation is an objective theory that is “Godward focused,” understanding the work of Christ as a divine plan to satisfy what God requires: expiation for human sin. Other competing theories, however, reject this idea and propose more subjective views that are “humanward focused.” This article considers the reality of different, imperfect perspectives about matters as complex as the interpretation of God. It connects the writer’s affirmation of the plurality of religious experience with his having lived a quarter century in the multifaith milieu of Java. It touches on specific opposing theories of atonement, endorsing as more useful in our interreligious world the subjective approaches to understanding the cross. It advocates an intriguing argument for the plurality of end goals, or “salvations,” among the world’s religions. Finally, it uses the less dominant models of martyr motif and the moral example theory to investigate how the concept of atonement might be understood in the context of four major world religions other than Christianity, suggesting that acknowledgment of the legitimacy of different approaches to the Divine is a distinctly “Christian” way to live in a diverse world.

The Crucifixion in the Qur’an: Answering Muslim’s Claims Regarding the Death of Jesus Christ

2021 ◽  
pp. 026537882199421
Author(s):  
Sherene Nicholas Khouri
Keyword(s):  
Jesus Christ ◽  
Death Of Jesus ◽  
Christian Worldview ◽  
The Cross

Was Jesus crucified on the cross? Did Jesus die by crucifixion? This topic generates so much emotion and conflict in Christian-Islamic dialogue as many theories have developed to prove one side of the equation. While several methods can answer Islamic objections against the biblical belief, the evidential Apologetics is the best method to provide evidence for the Christian claims. Evidential Apologetics is one of the methods that seeks to prove the truthfulness of the Christian worldview by showing historical and scientific evidences. Therefore, the aim of this paper is to use the evidential method to answer three major objections that Muslims raise against the crucifixion of Jesus: Jesus was never crucified, the swoon theory, and the substitute theory. The paper will conclude that there are surmounted historical and scientific evidences that support the event of Jesus’s crucifixion.

“We Act as Their Agents” and the Prohibition of Judgment by Laymen: A Discussion of Babylonian Talmud Gittin 88b

AJS Review ◽  
2013 ◽  
Vol 37 (2) ◽  
pp. 257-283
Author(s):  
Amihai Radzyner
Keyword(s):  
Jewish Law ◽  
Babylonian Talmud

A sugya just a few lines long in the Babylonian Talmud, Gittin 88b, had enormous influence on the development of Jewish law in the area of the authority to pass judgment given to rabbinical courts in our day. According to the simple, commonly accepted understanding of this sugya, the Tannaim ruled that the Torah forbade men who had not received ordination to act as judges, and as a result, the judges in Babylonia were permitted to adjudicate, of necessity, only as agents of the judges of Palestine (שליחותייהו קא עבדינן, we act as their agents). The article reexamines these positions. The first part suggests two new ways to understand the essence of the agency of which R. Joseph spoke in the sugya. The second part of the article reexamines the source of the prohibition, to the extent that it exists, against adjudication by laymen.

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