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Jesus in the Talmud

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Notes to Chapter 7 1712. Mt. 10:1–4; Mk. 3:14–19; Lk. 6:12–16.3. Mt. 28:16–20; Mk. 16:14–17 (<strong>the</strong> longer end<strong>in</strong>g); Lk. 24:36–50; John20:19–31; 21.4. b Sanh 43a–b.5. The full name <strong>in</strong> Mss. Yad ha-Rav Herzog 1, Firenze II.1.8–9, and KarlsruheReuchl<strong>in</strong> 2; Ms. Munich has <strong>the</strong> name and much of <strong>the</strong> text erased (see <strong>the</strong>chart below, pp. 140f. and <strong>the</strong> frontispiece).6. Or: <strong>in</strong> secret; <strong>in</strong> a mysterious way.7. The list of <strong>the</strong> names is <strong>in</strong> Hebrew, whereas <strong>the</strong> follow<strong>in</strong>g <strong>in</strong>terpretationsare <strong>in</strong> Aramaic.8. Maier, <strong>Jesus</strong> von Nazareth, pp. 232f., is very concerned about discredit<strong>in</strong>g<strong>the</strong> “au<strong>the</strong>nticity” of <strong>the</strong> text.9. Indeed, <strong>the</strong> Gospel of John starts with five disciples that were first chosen(John 1: 37–51: two disciples of John who followed <strong>Jesus</strong>, one of <strong>the</strong>m Andrew;Simon Peter; Philip; and Nathanael).10. m Avot 2:8.11. The historicity of which is even ma<strong>in</strong>ta<strong>in</strong>ed by Klausner, <strong>Jesus</strong> ofNazareth, pp. 29f., who proposes <strong>the</strong> follow<strong>in</strong>g identifications:Mattai = Mat<strong>the</strong>w; Naqqai = Luke; Netzer = ei<strong>the</strong>r a pun on notzrim (“Christians”)or a corruption of Andrai = Andrew; Buni = Nicodemus or a corruption ofYuhanni/Yuani = John; Todah = Thaddaeus.12. Mt. 9:9, 10:3.13. That <strong>the</strong> verb <strong>in</strong> <strong>the</strong> orig<strong>in</strong>al text is <strong>in</strong> <strong>the</strong> first-person s<strong>in</strong>gular and <strong>in</strong> <strong>the</strong> <strong>in</strong>terpretation<strong>in</strong> <strong>the</strong> third-person s<strong>in</strong>gular does not bo<strong>the</strong>r <strong>the</strong> author of <strong>the</strong> passage.14. The Hebrew word naqi can also be read as “Naqqai.”15. Read<strong>in</strong>g yehareg <strong>in</strong>stead of yaharog.16. The Hebrew is difficult here; probably also “crush<strong>in</strong>g my bones” (so <strong>the</strong>JPS translation).17. Mt. 27:39–44; Mk. 15:29–32; Lk. 23:35–37.18. A quotation from ano<strong>the</strong>r Psalm (Ps. 22:1): Mt. 27:46; Mk. 15:34.19. Accord<strong>in</strong>g to Mt. 27:19, Pilate’s wife tells him: “Have noth<strong>in</strong>g to do withthat <strong>in</strong>nocent (tō dikaiō) man, for today I have suffered a great deal because of adream about him!” The Greek word used for “<strong>in</strong>nocent” is actually dikaios—“righteous,” <strong>the</strong> Greek equivalent of <strong>the</strong> Hebrew tzaddiq, <strong>the</strong> word used toge<strong>the</strong>rwith naqi (“<strong>in</strong>nocent”) <strong>in</strong> Ex. 23:7.20. John 20:34: “But one of <strong>the</strong> soldiers pierced his side with a spear, and atonce <strong>the</strong>re came out blood and water.”

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