I picked up The Jewish Annotated New Testament on a recommendation because of the essays at the end of the book. The main part of the book itself is simply a New Testament in the NRSV with notes from a (messianic) Jewish perspective. On most pages fully half of the text is sidebars, notes, maps and charts. It really is a study bible for the New Testament that focuses on the cultural context of the New Testament as it was being written.
This makes it an amazing version of the Bible for people to read and understand more of the original meaning and intent of the Scripture. The further away we get from the ancient near east, in time, distance, culture and technology, the more difficult it is to rightly interpret and apply the Scripture. The study helps in this publication of the Bible are so helpful in that way.
The final 55 pages of the book are essays about the history and society of the Jewish people contemporary to the New Testament. These get a little technical, but for pastors and those interested in deeper background information about things like the role of the synagogue in the community or early thoughts on the afterlife and resurrection or the “Jewish Miracle Workers in the Late Second Temple Period” (this is what I mean by ‘technical’), these essays are golden.
Here’s some quotes just for the love of technical theological writing:
- p.502, “…the election of Israel is based on grace, not merit or works. Jews do not follow Torah in order to ‘earn’ divine love or salvation…”
- p.502, “…numerous commentators explain that the priest and the Levite of the parable of the good Samaritan (Lk 10.30-37) bypass a wounded traveler because they are commanded by Jewish law to avoid touching a corpse. The parable, however, does not give this as the rational for the priest and the Levite’s behavior. Indeed, it could not have been the rationale, since the priest is ‘going down’ from Jerusalem (Lk 10.31), not ‘up’ to it, where purity in the Temple would have been an issue. Although Lev 21.1-2 forbids priests from contact with corpses save for those of near relatives, no such injunction applies to the Levites. In rabbinic literature, the responsibility to save a life supersedes other commandments (e.g.,b.Yoma 846). Next, Samaritans had the same purity laws as did Jews. …Jews would have expected the priest and the Levite to provide care, and part of the shock of the parable is that they do not. The parable mentions priest and Levite for rhetorical, not legal reasons: it leads listeners to expect to hear ‘Israelite,’ the typical third member of the priest-Levite-Israelite trio, thus listeners are shocked again when the third person is revealed to be a Samaritan.”
- p.504, “…’den of robbers’ is a quotation from the Hebrew Bible, from Jer 7.11, and it refers not to where people steal but where thieves go to feel safe.”
- p.523, “On a ship lost at sea, Paul takes bread form the ship’s provisions, gives thanks, and breaks bread with his fellow 276 passengers (27.3-37). Paul’s actions allude to those of Jesus, who fed the multitudes in the same manner (Lk 9.16); unlike Jesus, however, Paul breaks bread with – and spreads the gospel to – Gentiles.”
- p.544, “This angel [in Exodus 23.20-21] bears God’s essence, his name, and even though he is distinct from God he possesses divine authority. The later pseudepigraphic Apocalypse of Abraham (perhaps first-century CE) names this angel Yahoel; in early Jewish mystical literature he is called Metatron.”
- p.549, “Only from John 1.14, which announces that the ‘Word became flesh,’ does the Christian narrative begin (sic) to diverge from synagogue teaching. Until v.14, the Johannine prologue is a piece of perfectly unexceptional non-Christian Jewish thought that has been seamlessly woven into the Christological narrative of the Jahannine community.”