Jesus the Jew

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The initialism INRI ( Latin: Iesus Nazarenus, Rex Iudaeorum) represents the Latin inscription (in John 19:19), which in English translates to "Jesus the Nazarene, King of the Jews", and John 19:20 states that this was written in three languages— Hebrew, [a] Latin, and Greek—during the crucifixion of Jesus. From as early as the second century to today, some Christian readers of the New Testament Gospels have concluded that these depict Jesus doing away with Jewish law or replacing Judaism. This interpretation often includes the view that Jesus told his audiences that rules regarding ritual purity were irrelevant and outdated. But these views are simply incorrect.

Scholars have unanimously chosen the Synoptic Gospels’ version of Jesus’ teaching. The verdict on the miracles is the same, though less firmly held: in all probability Jesus was known as an exorcist, which resulted in the charge that he cast out demons by the prince of demons (Mark 3:22–27). The choice between the narrative outline of the Synoptics and that of John is less clear. Besides presenting a longer ministry than do the other Gospels, John also describes several trips to Jerusalem. Only one is mentioned in the Synoptics. Both outlines are plausible, but a ministry of more than two years leaves more questions unanswered than does one of a few months. It is generally accepted that Jesus and his disciples were itinerant, that they traveled around Galilee and its immediate environs and that Jesus taught and healed in various towns and villages as well as in the countryside and on the shore of the Sea of Galilee. But where did they spend their winters? Who supported them? None of the Gospels explains how they lived (though Luke 8:1–3 alludes to some female supporters), but the omission is even more glaring in John, where the longer ministry presumes the need for winter quarters, though none are mentioned. That and other considerations are not decisive, but the brief career of the Synoptic Gospels is slightly to be preferred. Wegner, Paul D. (2004). The Journey From Texts to Translations: The Origin and Development of the Bible. Baker Academic. ISBN 9780801027994.They tend to go straight to the person's arrival on the public scene, often 20 or 30 years into their lives, and then look at the two or three big key things that they did or the big two or three key ideas. They'll also spend quite a lot of time concentrating on the actual death because the ancients believe that you couldn't sum up a person's life until you saw how they died. In their death, very often, they would die as they lived and then they would conclude with the events after the death - very often on dreams or visions about the person and what happened to their ideas afterwards.

Köstenberger, Andreas J. (2009). "Translating John's Gospel: Challenges and Opportunities". In Scorgie, Glen G.; Strauss, Mark L.; Voth, Steven M. (eds.). The Challenge of Bible Translation: Communicating God's Word to the World. Zondervan. ISBN 978-0310321859. Jesus was a Jew. Everyone knows that, don't they? Well, it would seem that they do and they don't. It is certainly not the view of most Christians, nor is it common knowledge among atheists or even Jews, that Jesus was to the brim a Jew, not incidentally or as a matter of temporal accident a Jew, not, in Jonathan Miller's joke, Jewish, but a Jew by faith, by temperament and by spiritual ambition; a Jew in his relentless ethicising, in his love of quibbling and legalistics, in his fondness - frankly, to the point of tiresomeness sometimes - for extended metaphors and sermons wrapped in parables, and in the apocalyptic urgency of his teaching. A Jew, in other words, on unambiguously Jewish business.If it is important to realise, however, that while the Gospels are similar in purpose, there are some radical differences in content. Most importantly, John differs substantially from the other three, Matthew, Mark and Luke (the Synoptic Gospels). Who Jesus is