The Rabbinic Gospel of Mark, contains a new translation/transliteration from "Gospel Mouth" from the original Aramaic that will help you learn and speak Aramaic through a familiar gospel. This is not only a new translation but the first Rabbinic Commentary in the style of the Gutnick Chumash or Stone Edition Chumash on the Gospels. Enjoy the first in the series of 4 with the Rabbinic Gospel of Mark, which contains over 300 footnotes from the Talmud, the Midrash Rabbah, Zohar and several other known Jewish commentaries.

This major study of a Markan genre, represented in the central section 8.27-10.4, ranges through Greek, rabbinic and early Christian literature, providing detailed comparison with the anecdotes in Lucian's Demonax and the Mishnah.Moeser concludes that the Markan anecdotes clearly follow the definition of, and typologies for, the Greek chreia. His analysis indicates that while the content of the three sets of anecdotes is peculiar to its respective cultural setting, the Greek, Jewish and Christian examples all function according to the purposes of the genre.

Although major New Testament figures--Jesus and Paul, Peter and James, Jesus' mother Mary and Mary Magdalene--were Jews, living in a culture steeped in Jewish history, beliefs, and practices, there has never been an edition of the New Testament that addresses its Jewish background and the culture from which it grew--until now. In The Jewish Annotated New Testament, eminent experts under the general editorship of Amy-Jill Levine and Marc Z. Brettler put these writings back into the context of their original authors and audiences. And they explain how these writings have affected the relations of Jews and Christians over the past two thousand years. An international team of scholars introduces and annotates the Gospels, Acts, Letters, and Revelation from Jewish perspectives, in the New Revised Standard Version translation. They show how Jewish practices and writings, particularly the Greek translation of the Hebrew Bible, influenced the New Testament writers. From this perspective, readers gain new insight into the New Testament's meaning and significance. In addition, thirty essays on historical and religious topics--Divine Beings, Jesus in Jewish thought, Parables and Midrash, Mysticism, Jewish Family Life, Messianic Movements, Dead Sea Scrolls, questions of the New Testament and anti-Judaism, and others--bring the Jewish context of the New Testament to the fore, enabling all readers to see these writings both in their original contexts and in the history of interpretation. For readers unfamiliar with Christian language and customs, there are explanations of such matters as the Eucharist, the significance of baptism, and "original sin." For non-Jewish readers interested in the Jewish roots of Christianity and for Jewish readers who want a New Testament that neither proselytizes for Christianity nor denigrates Judaism, The Jewish Annotated New Testament is an essential volume that places these writings in a context that will enlighten students, professionals, and general readers.

When the rabbis composed the Mishnah in the late second or early third century C.E., the Jerusalem Temple had been destroyed for more then a century. Why, then, do the Temple and its ritual feature so prominently in the Mishnah? Against the view that the rabbis were reacting directly to the destruction and asserting that nothing had changed, Naftali S. Cohn argues that the memory of the Temple served a political function for the rabbis in their own time. They described the Temple and its ritual in a unique way that helped to establish their authority within the context of Roman dominance. At the time the Mishnah was created, the rabbis were not the only ones talking extensively about the Temple: other Judaeans (including followers of Jesus), Christians, and even Roman emperors produced texts and other cultural artifacts centered on the Jerusalem Temple. Looking back at the procedures of Temple ritual, the rabbis created in the Mishnah a past and a Temple in their own image, which lent legitimacy to their claim to be the only authentic purveyors of Jewish tradition and the traditional Jewish way of life. Seizing on the Temple, they sought to establish and consolidate their own position of importance within the complex social and religious landscape of Jewish society in Roman Palestine.

The question of the origins of Christianity is a theme still discussed in historical research. This book investigates the relations between the Rabbinic Judaism and the Primitive Christianity. It studies the factors of influences, the polemics in the texts and factors of mutual conceptions between two new movements: Rabbinical Judaism and Primitive Christianity. Finally it offers an analysis of the perception of Christianity in the corpus of talmudic literature. La question des origines du christianisme est un thème encore débattu par la recherche historique. Cet ouvrage choisi d'explorer les relations entre le judaïsme rabbinique et le christianisme primitif. Il étudie les facteurs d'influences, les polémiques dont témoignent les textes et les emprunts réciproques entre les deux mouvements naissant : le judaïsme rabbinique et le christiansime primitif. Il propose également une analyse sur la perception du christianisme à l'oeuvre dans la littérature talmudique.

Over the first eight centuries CE, the religious cultures of Middle Eastern, Mediterranean and many European lands transformed. Worship of “the gods” largely gave way to the worship of YHWH, the God of Israel, under Christianity and Islam, both developments of contemporary Judaism, after Rome destroyed Judaism’s central shrine, the Jerusalem Temple, in 70 CE. But concomitant changes occurred within contemporary Judaism. The events of 70 wiped away well-established Judaic institutions in the Land of Israel, and over time the authority of a cadre of new “masters” of Judaic law, life, and practice, the “rabbis,” took hold. What was the core, professional-like profile of members of this emerging cadre in the late second and early third centuries, when this group first attained a level of stable institutionalization (even if not yet well-established authority)? What views did they promote about the authoritative basis of their profile? What in their surrounding and antecedent sociocultural contexts lent prima facie legitimacy and currency to that profile? Geared to a nonspecialist readership, What Were the Early Rabbis? addresses these questions and consequently sheds light on eventual shifts in power that came to underpin Judaic communal life, while Christianity and Islam “Judaized” non-Jews under their expansive hegemonies.

The Abomination of Desolation in the Gospel of Mark argues that the appearance of the Abomination of Desolation is the trigger launching the end time for Mark's community which resulted in the construction of the gospel and set in motion the imminent coming of the Son of Man. The author clarifies the claim that the event lying behind this phrase is the destruction of the Jerusalem temple by the Roman commander Titus in 70 C.E. The main point of the book establishes in an unprecedented manner that verse 14, along with verse 26 constitutes the dual focus of Mark 13, and that Titus is the historical referent in verse 14, based on the last twenty-five years of Markan research. This conclusion arises from the demonstration that the possibility of flight in Judaea after September 70 C.E. exists, and provided a rationale for Mark's expectations of that period. The author points out that Mark connected Titus' act with Jerusalem's destruction and Jesus' execution in the same place, by the same political power, and endowed with theological significance. Therefore, a model of the past based on an event in Jerusalem provides an efficacious parallel for Mark's eschatology.