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Jesus in the Talmud

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154 Notes to Chapter 214. “The Gospel of Mary (BG 8502,1),” trans. G. W. MacRae and R. McL.Wilson, ed. D. M. Parrott, <strong>in</strong> The Nag Hammadi Library <strong>in</strong> English, ed. JamesM. Rob<strong>in</strong>son, San Francisco: Harper, 1990, p. 525 (BG 7, 10:1–3); K<strong>in</strong>g, Gospelof Mary of Magdala, p. 15 (6:1).15. “The Gospel of Philip (II,3),” <strong>in</strong>trod. and trans. Wesley W. Isenberg, <strong>in</strong>Nag Hammadi Library, p. 145 (II 59, 9).16. Ibid., p. 148 (II 63, 35).17. Cf. ibid., p. 145 (II 59, 1–4).18. See K<strong>in</strong>g, Gospel of Mary of Magdala, p. 146: “Kiss<strong>in</strong>g here apparentlyrefers to <strong>the</strong> <strong>in</strong>timate reception of spiritual teach<strong>in</strong>g.”19. I am aware that <strong>the</strong> terms “gnosis” and “gnostic” have fallen out of favor<strong>in</strong> recent scholarship. When I use <strong>the</strong>m, I do not <strong>in</strong>tend to make a statementabout some k<strong>in</strong>d of unified “gnostic religion” or “worldview” as opposed to o<strong>the</strong>r“religions” and “worldviews”; ra<strong>the</strong>r, I want to set up a certa<strong>in</strong> (more or less welldef<strong>in</strong>ed) body of literature aga<strong>in</strong>st o<strong>the</strong>r bodies of literature, such as “New Testament”or “rabb<strong>in</strong>ic literature.”20. Here alluf is understood as “scholar,” hence “our scholars are wellloaded” (with your teach<strong>in</strong>gs).21. Derives mesubbalim from saval “suffer.”22. “Like <strong>Jesus</strong> <strong>the</strong> Nazarene” <strong>in</strong> Mss. Oxford Opp. Add. 23 (366) and ParisHeb. 671. In Mss. Munich 95 and Firenze II.1.7, after “<strong>in</strong> public” follows anerased passage that may have conta<strong>in</strong>ed <strong>the</strong> words “like <strong>Jesus</strong> <strong>the</strong> Nazarene.” In<strong>the</strong> Sonc<strong>in</strong>o and Vilna pr<strong>in</strong>ted editions, <strong>the</strong> text has been tampered with by <strong>the</strong>censor (see <strong>the</strong> chart below, pp. 135f.).23. Maier’s treatment of this passage (<strong>Jesus</strong> von Nazareth, pp. 64ff.) is a goodexample of how his most detailed literary analysis misses <strong>the</strong> major po<strong>in</strong>t of <strong>the</strong>story: he expla<strong>in</strong>s <strong>Jesus</strong> away as a late addition but does not ask himself why he is<strong>in</strong>cluded/added here.24. m Sanh 10:2.25. This head<strong>in</strong>g is miss<strong>in</strong>g <strong>in</strong> <strong>the</strong> important Kaufmann manuscript ofm Sanh 10:1 and was obviously later added.26. “In <strong>the</strong> Torah” is miss<strong>in</strong>g <strong>in</strong> many manuscripts, among <strong>the</strong>m <strong>the</strong> Kaufmannmanuscript.27. The proverbial heretic.28. Noncanonical books.29. The tetragrammaton YHWH.

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