Jesus in the Talmud

176 Notes to Chapter 99. Paulus Cassel, Apologetische Briefe I: Panthera-Stada-onokotes: CaricaturnamenChristi unter Juden und Heiden (Berlin 1875), reprinted in idem, Aus Literaturund Geschichte, Berlin and Leipzig: W. Friedrich, 1885, pp. 323–347(334f.); Laible, Jesus Christus im Thalmud, pp. 24f.; L. Patterson, “Origin of theName Panthera,” Journal of Theological Studies 19, 1918, pp. 79–80; Klausner,Jesus of Nazareth, p. 24; Karl G. Kuhn, Achtzehngebet und Vaterunser und derReim, Tübingen: J.C.B. Mohr (Paul Siebeck), 1950, p. 2, n. 2. Most recently Boyarin(Dying for God, pp. 154f., n. 27) has rediscovered this explanation (wronglyattributing its first discovery to Cassel). All these explanations rely on the (misguided)assumption of a philological metathesis of “r” and “n”.10. Samuel Krauss, “The Jews in the Works of the Church Fathers,” JQR 5,1892–1893, pp. 122–157; 6, 1894, pp. 225–261 (pp. 143f.: “Pandera is nothingbut pornē, modified by phonetic influences. Yeshu bar Pandera would thus meanJesus, the son of the prostitute”); idem, Das Leben Jesu nach jüdischen Quellen,p. 276 (pornos). According to this interpretation, ek parthenou (“from a virgin”)becomes ek porneias (“from fornication”).11. Boyarin, Dying for God, p. 154, n. 27.12. t AZ 6:4.13. A term that Boyarin ascribes to Shaul Lieberman.14. Jesus von Nazareth, p. 267.15. See King, Gospel of Mary of Magdala, p. 153.16. Therefore, what happens to the student/Jesus in the inn is far from beinga “tragic misunderstanding” (Boyarin, Dying for God, p. 24).17. Justin, Dialogue, 10:1 (in St. Justin Martyr: Dialogue with Trypho, transl.Thomas B. Falls, rev. and introd. Thomas P. Halton, ed. Michael Slusser, Washington,DC: Catholic University of America Press, 2003, p. 18); see also Apol.I:26: “And whether they perpetrate those fabulous and shameful deeds—the upsettingof the lamp, and promiscuous intercourse, and eating human flesh—wedo not know.”18. Justin, Dialogue, 108:2 (St. Justin Martyr: Dialogue with Trypho, trans.Falls, p. 162).19. Ibid.; see also Dialogue, 17:1: “but at that time you selected and sent outfrom Jerusalem chosen men through all the land to tell that the godless heresyof the Christians had sprung up, and to publish those things which all they whoknew us not speak against us.” In the third century, Origen compares his opponentCelsus (the pagan philosopher, who in 178 C.E. wrote his attack on Chris-