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This question was just asked over at the Judaism site, so I'll repost my answer from there here. In general it is difficult to find pre-Christian rabbinic commentary, since the earliest rabbinic commentaries began coalescing around the end of the Second Temple period, in the first century CE. So while early midrashic collections like the Sifra and Mekhilta ...


8

The first and most important clue is found in the annotation of the Psalm: For the Leader; upon Aijeleth ha-Shahar. A Psalm of David "Of David" can mean that it was written by, about, or in the style of David. Since the Psalm is written in the first person, any way you look at it, the subject must have originally been David. Nothing in the Psalm ...


8

I asked about this question at the Judaism.SE site and was told that it is difficult to find pre-Christian Rabbinic sources. It seems that the current understanding of Psalm 22 within Judaism deals with the plight of the Jewish Nation in Exile.1 However, Rashi's 11th-century commentary states that Our Sages, however, interpreted it [(ayeleth hashachar, ...


7

If indeed the Gospel of Matthew was written in Greek, then Matthew simply wrote the Greek word Χριστοῦ (pronounced [khrē-stoo']), which is the genitive of Χριστός (pronounced [khrē-stos']). Matthew 1:1 Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαβὶδ, υἱοῦ Ἀβραάμ Declension Paradigm of the Greek Word χριστός Nominative, singular number: χριστός ...


4

Judgment and remnant Isaiah has been prophesying about judgment coming upon Israel as a result of her wickedness. Dr. Constable has this to say: The prophet had just described Assyria cut down like a forest of trees (10:15-19, 33-34). Likewise, Israel would have only a remnant left after God finished judging her (10:20-23; cf. 6:11-13). Now he ...


4

Judaism of the time expected two messiahs to come. One of them was called Messiah ben David, and he was to be a warrior king who would run the foreigners out of Judea and Galilee. Messiah ben David would restore the kingdom to the Israelites and reign from the throne as God's right hand. The other was Messiah ben Levi (sometimes called Messiah ben ...


3

We should distinguish between the idiom of the prophet and the later theological interpretations of the text. Ben Adam in Hebrew (Aramaic bar Enosh) expresses the distinction in ancient thought between the mortal and immortal actors in the world drama - between humans and gods in Greek and Roman thought, and between humans and God in Israelite thought. In ...


3

I use this verse and its context to teach a bad use of verses and context. If this verse is used for Jesus being slain on the cross then we would have to make an almost impossible connection between the false prophets and Jesus, something that seems to tie a knot in our hermeneutical stomach. It is so important to observe that the verse has a connection ...


2

From the more immediate meaning it may have been a simple way for God to humble Ezekiel for he had given him many visions about the future. The same thing was required of Paul on account of his ‘surpassingly great revelations’ (2 Cor 12:7). Yet as (כל הנביאים כולן לא נתנבאו אלא לימות המשיח Sanh. 99a) "All the prophets prophesied not but of the days of the ...


2

This answer is from a Christian perspective (as requested), and reflects the position that the promise was Christ, and not all prophets (culminating in Christ.) "Exhibit A" We have a Divinely-inspired Christian interpretation of the passage in Acts 3. After Peter healed the Lame Beggar, the men of Israel stood amazed. Peter asked why they were staring at ...


2

The farmer is one who has disowned his former profession of speaking falsely in the name of the Lord (as the previous verses 4-5 make clear). Such an individual now knows his rightful work and applies himself to it with diligence (verse 5). If he has suffered beatings (e.g. for having spoken falsely in the past), then he sees this as a good and positive ...


1

A simple guide to the development and use of ΧΡΙΣΤΟΣ (χριστος, cristos) in Scripture: Hebrew "משׁיח" (mâshı̂yach) = with few exceptions, any Jewish man anointed with sacred oil by a Judaic priest; ΧΡΙΣΤΟΣ (χριστος) in LXX = Hebrew "משׁיח" (mâshı̂yach); Intertestamental period & Gospels = a hoped-for anointed one thought to be a coming, king-like, ...


1

The verses in question in condensed form say: a) Judah is like a lion. b) Judah will keep the scepter until someone comes (Shiloh) who will receive the obedience of other nations (or bring rest to the nations). c) Judah will enjoy great prosperity I have not encountered a Christian commentary that did not accept b) as indicating that the kingdom of Judah ...


1

The original hearers did not see Jesus there. Jesus was added in the second (new) bible later. (Unless you think the books of prophets were written only after then and cast as earlier writings, but I don't know anybody who says that.) They also did not see it as messianic. This section about people giving up false prophecy. The messiah is something ...


1

The text says nothing about confusion or doubt. John knew from his infancy that Jesus was the promised Messiah. He knew from Jesus' baptism that He was also the God's Son, the King. But kings, messiahs, never do miracles. As Frank says, many Jews interpreted the prophecies to mean that both a new David and a new Moses would come. But was Jesus also the new ...



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