Antisemitism and the New Testament

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perspective, however, their attempt to denounce Jesus' followers-especially when this could lead to imprisonment and death-was incompatible with loyalty to Israel's God. For John, those who denounce Christians thereby denounce the God to whom they bear witness, so he calls it blasphemia. Moreover, the Jews who made such denunciations joined forces with civic and provincial authorities-who worshiped other gods-in their efforts to have Christians arrested. For John, true Jews would not have collaborated with idolators. Other interpretations are less viable. Some assume that the inauthentic Jews are Gentile Christians. First, some argue that these Christians keep Jewish customs and affiliate with the synagogue to avoid Roman persecution. . .Second, some interpreters hold that the so-called Jews are Christians like Jezebel and Nicolaitans, who might have claimed to be part of the Jewish tradition, even though they eat what has been sacrificed to idols..Other interpretations take the so-called Jews to be non-Christians.

524:; yet you seek to kill me, because my word finds no place in you. I speak of what I have seen with my Father, and you do what you have heard from your father. They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do what Abraham did. ... You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. But, because I tell the truth, you do not believe me. Which of you convicts me of sin? If I tell the truth, why do you not believe me? He who is of God hears the words of God; the reason why you do not hear them is you are not of God. 509:, for example, prominent elsewhere, are not distinguished. The enemies of Jesus are described collectively as "the Jews", in contradistinction to the other evangelists, who do not generally ascribe to "the Jews" collectively calls for the death of Jesus. In the other three texts, the plot to put Jesus to death is always presented as coming from a small group of priests and rulers, the Sadducees. The Gospel of John is the primary source of the image of "the Jews" acting collectively as the enemy of Jesus, which later became fixed in Christian minds. 662:

promotes supersessionism it venerates the Hebrew saints, for Donald Bloesch, and therefore what it is exhorting is the replacement of Jewish institutions, not Jews. For Timothy Johnson, Christianity had to struggle to survive amid a majority of sects that were not Messianic, and whatever slander there is, is to be understood as the rhetoric of a marginal group against the majority of Jews. Such rhetorical vehemence was common in antiquity in religious and philosophical disputes.

749:, consider that the phrase indicates Jews, not gentiles, allow that the Book of Revelation is virtually devoid of traces of the polemics between Christians and Jews typical of those times. Pagels concludes that the evidence weighs in favour of reading the 'synagogue of Satan' as referring to gentile converts to the Pauline version of the Jesus movement, who denominate themselves as 'those of Christ/Christians', a terminology never used by John of Patmos. 2050:

Jews, and are not, but are lying,” he found their claims outrageous. ..John reassures those who really are Jews that Jesus has promised that when he comes back. Distressed as he was by such people, John could hardly have imagined what he might have seen as the greatest identity theft of all time: that eventually Gentile believers not only would call themselves Israel but would claim to be the sole rightful heirs to the legacy of God's chosen people.'

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house is left to you, desolate". Again, Jesus is made to predict the demise of the Temple: "Truly I tell you, not one stone will be left here upon another; all will be thrown down". Such visions of an end to the old Temple may be read as embodying the replacement theology, according to which Christianity supersedes Judaism.

1137:. We cannot speak of a single early Christian or Patristic attitude toward Jews and Judaism, or imply its existence. Both the relationship of Christianity to Judaism and the Christians' perceptions of Jews were totally different at the end of the fourth century than they had been three hundred years previously'. 892:, prefer anti-Judaism, which implies a theological enmity. They say that the concept of antisemitism "makes little sense" in the nascent days of the Christian religion and that it would not emerge until later. In this context, the term antisemitism implies the secular biological race theories of modern times. 711:(3:9). In the Smyrna passage, according to Koester, those claiming to be Jews probably bore in their traits the usual markers of kinship, circumcision, dietary restriction and Sabbath observance, but are taken to task for denouncing the Christian community to the Roman authorities to get them arrested. 1657:, which is used 71 times in the Gospel, must therefore be determined by the context of each occurrence. There are places in John where the term can hardly mean "the Jews." . For example, although the crowd in Jerusalem at the Festival of Booths must have been predominantly Jewish, they still fear the 778:

True, the Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today. Although the Church is the new people of God, the Jews should not

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prevailing among gentiles. Taken literally the passage at Revelations 3:9 would refer to gentiles upstaging Jewish followers of Jesus, feigning to be more Jewish than Jews themselves. Paul Duff on the other hand assumes they are Jews, like John himself, but Jews who are hostile to the Jesus movement.

63:

Factional agendas underpin the writing of the canonical texts, and the various New Testament documents are windows into the conflict and debates of that period. According to Timothy Johnson, mutual slandering among competing sects was quite strong in the period when these works were composed. The New

630:

called it an 'indiscriminate anti-Jewish polemic' mirroring Graeco-Roman pagan attitudes to the Jews. Gene Green, Ernest Best, T. Holtz, Amy Downey variously say that it resonates with Old Testament themes, plays on Jewish fears of being the "privileged people of God" and typical of an argumentative

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For you, brothers and sisters, became imitators of the churches of God in Christ Jesus that are in Judea, for you suffered the same things from your own compatriots as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out; they displease God and oppose everyone by

546:

The Fourth Evangelist is still operating within a context of intra-Jewish factional dispute, although the boundaries and definitions themselves are part of that dispute. It is clear beyond doubt that once the Fourth Gospel is removed from that context, and the constraints of that context, it was all

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1996 pp.1-26 p.5: 'It obviously makes little sense to speak of Christian anti-Semitism in the earliest stages of the new religion, since the belief in Jesus Christ was at first held within a Jewish sectarian movement . .Anti-Judaism is hence perceived as inherent to Christianity, while antisemitism

900:

for pagan hostility to Jews, but considers the word antisemitism, even if anachronistic, synonymous with this term, while adding that Christian anti-Judaism eventually was crucial to what later became antisemitism. Dunn says that the various New Testament expressions of anger and hurt by a minority

463:

In Matthew, as in many books of the New Testament, the idea that Christ followers are persecuted is pervasive. Blessings are pronounced on those who are persecuted for righteousness sake in the Sermon on the Mount; the woes against the Pharisees in Matthew 23 culminate in predictions that they will

437:

Certain passages which speak of the destruction of Jerusalem have elements that are interpreted as indications of Matthew's anti-Judaic attitudes. Jesus is said to have lamented over the capital: "Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it...See, your

2325:

BRILL 1996 pp.277f. and n.1:'Of course, the term antisemitism is an absurdity which the Jews took over from the Germans. There was no such thing in antiquity, since its basis, the Machic family tree, was hardly known outside the circles of the Jews themselves, until the rise of Christianity, which

2234:

in James D.G. Dunn, ‘Jews and Christians: the parting of the ways, CE 70 to 135. Wm. B. Eerdmans Publishing, 1999. Pp.176-211 p 179. 'The challenge thus posed to Christian NT scholars in particular cannot therefore be ducked... The question we must face, then, is whether such attitudes are already

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can mean "the Jews," as it is usually translated, but it can also mean "the Judeans." In the Gospel of John the group designated by this term appears to be variously Judeans (as opposed to Galileans or Samaritans), the Judean leaders (where it is used interchangeably with "the Pharisees"), or-less

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dismissed the idea that it contains an anti-Judaic polemic, its primary concern being simply to say that the Old Testament prophecies had been fulfilled. Those who see in its discontinuities antisemitism are wrong William Hagner said: there may be anti-Judaism, but no antagonism for Jews. While it

2049:

Penguin, 2012 pp.64-65: 'By the time John of Patmos traveled to Asia Minor, then, he found many followers of Paul who apparently assumed that even groups consisting largely of Gentile converts had now, in effect, become Jews. No wonder, then, that when John heard of such people who “say they are

410:

of Psalm 118: "The stone that the builders rejected has become the cornerstone". The Old Testament allusions appear to suggest that the author thought God would call to account Israel's leaders for maltreating Christ, and that the covenant will pass to the gentiles who follow Christ, a view that

1863:

Yale University Press 2014 pp.2711ff.pp.274-276: 'Synagogue members at Smyrna presumably considered opposition to the church to be consistent with Israel’s tradition since they thought that Jesus's followers had departed from the tradition by making elevated claims about Jesus. From John's

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persecuted by a Jewish majority, Jews who are practicing a "false" form of Judaism or gentiles feigning to be Jews. The traditional interpretation upheld until recently by a majority of scholars took this to denote Jews hostile to Christians, and specifically to the Jewish communities of

2235:

inseparable from the scriptures on which they were based. ... in terms of the present inquiry, Does the attitude to Jews in the post-70 NT documents indicate that the final breach, the decisive parting of the ways between Christianity and (rabbinic) Judaism, has already happened?'

60:. Debates surrounding various positions partly revolve around how antisemitism is defined, and on scholarly disagreements over whether antisemitism has a monolithic continuous history or is instead an umbrella term covering many distinct kinds of hostility to Jews over history. 794:

remove what he calls "… the specific texts identified as most problematic …". Beck identifies what he deems to be offensive passages in the New Testament and indicates the instances in which these texts or portions thereof are included in major lectionary series.

838:

addresses the matter of New Testament texts and connection to antisemitism: "Varying theological emphases within the Church of England regarding the doctrine of scriptural interpretation and authority may have a bearing on how such concerns are addressed."

355:

Although Mark depicts all of the Jewish groups united in their opposition to Jesus, his passion narratives are not "overtly" anti-Jewish, since they can be interpreted as falling within the range of "acceptable" intra-Jewish disputes. To some readers, the

472:

Only the theological cause, the obduracy of Israel is of interest to the author. Nor is the mystery of Israel's sin probed, whether in terms of dualistic categories or in terms of predestinarianism. Israel's sin is a fact of history which requires no

1125:, 'From anti-Judaism to antisemitism in Early Christianity,' p.5:'I wish to recall that . . these texts were written in rather diverse milieus, and that therefore it is quite meaningless to speak about a single New Testament attitude.’; 656:

text of early Christianity. Samuel Sandmel says that rather than vilifying Judaism, or the Jews of that age, the Epistle to the Hebrews is an argument for the supersessionist notion that Christianity is the pinnacle of ancient Judaism.

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The text appears somewhat anomalous compared to the general tone of thanksgiving, in that we have a diatribe against persecutors identified as Jews. The text appears to flagrantly contradict what Paul writes in chapters 9 to 11 of his

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to have been written for Christians who were tempted to return to Judaism. Lillian Freudmann thinks that it in trying to argue the superiority of Christianity to Judaism, it twisted Old Testament passages in a way that transmitted an

592:. As John wrote his Gospel after these events, for a gentile audience, he spoke generically of Jews, rather than specifying a group within Judaism that no longer existed and that would have been unfamiliar to his readers. 233:, 1994) has published a study of such verses and the effects that they have had in the Christian community throughout history. Similar studies have been made by both Christian and Jewish scholars, including, Professors 631:

style shared by Greeks and Jews alike and thus, in Downey's words, exemplifying an intracultural clash between Paul the Jew and Jewish leaders opposing the propagation of Gospel ideas in both Judea and Thessalonia.

583:

of Jews, universally and in all generations, in the death of Christ. John's use of the collective expression "the Jews" is likely explained by the historical circumstances and audience for which he wrote. With the

997:ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, τῶν λεγόντων ἑαυτοὺς Ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται· ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου, καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε. 626:; David Luckensmeyer maintains that it was not written with the intent to condemn all Jews, Paul's letters reveal someone who lived his life within Judaism, but did at the same time have an antisemitic effect. 547:

too easily read as an anti-Jewish polemic and became a tool of anti-semitism. But it is highly questionable whether the Fourth Evangelist himself can fairly be indicted for either anti-Judaism or anti-semitism.

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must include a reexamination of basic theological attitudes toward Jews and the New Testament in order to deal effectively with antisemitism. Other historians, such as Richard Steigmann-Gall, have said that

726:, assigns responsibility for his death to Romans and says they are abetted by an internal enemy who feign to be God's people while acting as agents of Satan, a theme also present in the literature of the 2416:

Harvard University Press 1997 pp.6-7, p:7, pp.197ff.’The only term I avoid is “anti-Judaism” thus following those scholars who restrict it to early Christian expressions of hostility towards the Jews.ì

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by endorsing the view that in fact the members of Satan's synagogue are mostly gentiles, claiming Israel's legacy while rebuffing religious practices that are obligatory for Jews. Even those who, like

441:

The culmination of this rhetoric, and arguably the one verse that has caused more Jewish suffering than any other second Testament passage, is the uniquely Matthean attribution to the Jewish people:

464:"kill and crucify, flog in synagogues, and pursue from town to town;" the parable of the banquet in Matthew 22 implies that servants of the king will be killed by those to whom they are sent. 2326:

could not well be hostile to the race of its savior. The more accurate term would be "anti-Judaism" but the term "anti-Semitism" is so widespread that it may seem artificial to discard it.'

605:

hindering us from speaking to the Gentiles so that they may be saved. Thus they have constantly been filling up the measure of their sins; but God's wrath has overtaken them at last.

722:, saw himself as a Jew, not a Christian. Unlike the other evangelists who blame Jews for Christ's death, the author of Revelation, drawing on old patterns of late Jewish 402:

The Gospel of Matthew has given readers the impression his hostility to Jews increases as his narrative progresses, until it culminates in chapter 23. In chapter 21, the

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you testify against yourselves that you are descendants of those who murdered the prophets...You snakes, you brood of vipers! How can you escape being sentenced to hell?

1507:, Didier Pollefeyt, Frederique Vandecasteele-Vanneuville, 'Wrestling with Johannine Anti-Judaism: A Hermeneutical Framework for the Analysis of the Current Debate,' in 364:

pericopes confirms God's judgment against the Jews and their Temple. Most likely, however, the story explains for this small sect of Jesus followers that survived the

1669:

refers to a much more limited group opposed to Jesus, either certain Judean Jews or the religious authorities. The same difficulties appear elsewhere in the Gospel.'

222: 983:Οἶδά σου τὴν θλῖψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 376:

interpretation casts the tenants as the Jews, the murdered heir as Jesus, and the owner as God, must be set within the context of an intra-Jewish dispute.

234: 888:. The distinction between anti-Judaism and antisemitism is often made, or challenged, with regard to early Christian hostility to Jews: some, notably 2256: 901:

puzzled by the refusal of a majority to accept their claims about Jesus the Jew reflect inner tensions between Jewish communities not yet unified by

17: 1438: 64:

Testament moreover is an ensemble of texts written over decades and "it is quite meaningless to speak about a single New Testament attitude".

2179: 221:

Some scholars say that critical verses in the New Testament have been used to incite prejudice and violence against Jewish people. Professor

1706:

Frank Sherman and with Sarah Henrich,'Difficult Texts:Interpreting New Testament Images of Jews and Judaism, ,' in Darrell Jodock (ed.),

930: 551:

Reflecting the consensus that John's use of the term refers strictly to Jewish religious authorities, some modern translations, such as

534:(Jews) in John refers exclusively to religious authorities, the basis for this statement has been challenged and John's use of the term 1678: 399:

is often evaluated as the most Jewish of the canonical gospels, and yet it is sometimes said that it is anti-Judaic or antisemitic.

198:

Cook believes that both contemporary Jews and contemporary Christians need to reexamine the history of early Christianity, and the

2131: 1665:

as "the Jews" in this context, the NRSV and other translations produce a reading that makes little sense. . Here it is clear that

1524:

R. Alan Culpepper, 'Anti-Judaism in the Fourth Gospel as a Theological Problem for Christian Interpreters,' in Reimund Bieringer,

2630: 368:

why God permitted the destruction of the Temple. It is an in-house interpretation and, therefore, not anti-Jewish. Likewise, the

199: 718:, David Frankfurter, Heinrich Kraft and John W. Marshall. Pagels, reviewing the literature, says that the author of Revelation, 403: 294:, Jesus, on his fateful entry into Jerusalem before Passover, was received by a great crowd of people. Jesus was arrested and 2635: 2611: 456: 588:, the Jewish priesthood, and thus the class of the Sadducees was massacred and thus ceased to exist, due to its role in the 415:

in Judaism between the followers of Christ and the Jewish leadership. Then, in chapters 23 and 24, three successive hostile

552: 1790: 951: 1981: 946: 2601: 2591: 2574: 2553: 2536: 2519: 2505: 2301: 478: 884:, the term "antisemitism" is an "absurdity which the Jews took over from the Germans." He thinks the proper term is 865: 369: 698:

There is no certainty about who are those claiming falsely to be Jews: whether they are Jews hostile to gentiles,

206:, to a separate religion often dependent on the tolerance of Rome while proselytizing among gentiles loyal to the 555:, remove the term "Jews" and replace it with more specific terms to avoid antisemitic connotations. For example, 455:

This "blood guilt" text has been interpreted to mean that all Jews, of Jesus' time and forever afterward, accept

1753:

Paul's Conundrum: Reconciling 1 Thessalonians 2:13-16 and Romans 9:1-5 in Light of His Calling and His Heritage,

406:, which is strikingly similar to Isaiah 5:1-30, is followed by the great "stone" text, an early Christological 361: 238: 98:

The tribulations of the Jewish people throughout history constitute God's punishment of them for killing Jesus.

2008:'The Social History of Satan:John of Patmos and Ignatius of Antioch:Contrasting Visions of “God's People”,' 556: 357: 73: 1129:'The context and meaning of the rejection of the Jews in the Gospel of John, . .are vastly different from 2432: 1781: 1246:

Paul H. Jones,'The Christian Formation of the Jew as Religious Other,' in Encounter 67:2 2006 pp.161-197.

619: 505:, is used 63 times, in a hostile sense 31 times, and no distinctions are made between Jewish groups. The 230: 52:

The idea that the New Testament is antisemitic is a controversy that has emerged in the aftermath of the

2260: 1363: 78:

According to Rabbi Michael J. Cook, Professor of Intertestamental and Early Christian Literature at the

1684:

Jews and Christians: the parting of the ways, CE 70 to 135. Wm. B. Eerdmans Publishing, 1999. Page 209.

857: 845:

has said that the New Testament contributed toward subsequent antisemitism in the Christian community.

589: 143:) repeatedly portrays the opaqueness and stubbornness of the Jewish people and their disloyalty to God. 694:

but lie--behold, I will make them come and bow down before your feet, and learn that I have loved you.

787: 580: 279:

There are some verses in the New Testament that describe Jews in a positive way, attributing to them

82:, there are ten themes in the New Testament that have been sources of anti-Judaism and antisemitism: 1392: 1434: 1334: 956: 921:) used throughout the New Testament translates to "Jews", more specifically to "Judeans". The term 742: 652:

reads it as a polemic against Judaism, not the Jewish people, and regards it as the most important

295: 2189: 2132:"Removing Anti-Jewish Polemic from our Christian Lectionaries: A Proposal by Prof. Norman A. Beck" 1785: 2224: 961: 842: 615: 585: 539: 246: 468:

Douglas Hare noted that the Gospel of Matthew avoids sociological explanations for persecution:

2379: 2161: 1485: 640: 482: 2336: 2320: 2228: 2115: 2100: 2024: 1914: 1910: 1877: 1858: 1812: 1766: 1707: 1643: 1544: 1375: 1093: 2393: 2079: 2063: 2044: 1895: 1840: 1825: 1751: 1694: 1631: 1618: 1581: 1529: 1512: 1473: 1407: 1352: 1338: 1320: 1297: 1274: 1256: 1150: 1126: 1108: 1069: 1051: 812: 611: 420: 262: 190: 2411: 2374: 2352: 2156: 2090:(eds.) "Anti-Semitism in Times of Crisis, " New York University Press 1991 pp.38-79 pp.45-46 2007: 1891: 1845:

Society for Promoting Christian Knowledge(India), 2009 pp.17 (Smyrna) pp.27 ()Philadelphia)

824: 737: 337: 79: 2211:

God's Unfailing Word: Theological and Practical Perspectives on Christian-Jewish Relations

1562:

27:25 'And all the people (πᾶς ὁ λαὸς) answered, "His blood be on us and on our children!"

1421: 1308: 1286: 1224: 1199: 836:

God's Unfailing Word: Theological and Practical Perspectives on Christian-Jewish Relations

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be presented as rejected or accursed by God, as if this followed from the Holy Scriptures.

8: 2244: 1606: 1595: 1235: 1188: 203: 161: 147: 121: 2383:

would represent an attitude of a rather different nature, appearing later, and elsewhere

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Mark 11-17-28 ('the chief priests, scribes and the elders'); Luke 20:1-2; Matthew 21:23.

1409:

Windows on Early Christianity: Uncommon Stories, Striking Images, Critical Perspectives,

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Christians & Jews—Faith to Faith: Tragic History, Promising Present, Fragile Future,

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The Origins of Anti-Semitism: Attitudes toward Judaism in Pagan and Christian Antiquity,

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to excise statements he labels as antisemitic – he counts some 450 such passages in the

614:. This has led several scholars to question its authenticity, and suggest that it is an 2135: 1954: 1210: 827:

alone – to indicate that "The Jews' way to God is as legitimate as the Christian way".

802: 671: 512:

In several places, John's gospel also associates "the Jews" with darkness and with the

386: 175: 150:

as the Messiah (or "Christ"), yet the Jews are blind to the meaning of their own Bible.

106: 1213: 1177: 2607: 2587: 2570: 2562: 2549: 2532: 2515: 2501: 2297: 1987: 1977: 1958: 1946: 1559: 1504: 889: 831: 807: 699: 396: 365: 258: 154: 1461:

The Theme of Jewish Persecution of Christians in the Gospel According to St. Matthew

2579: 2558: 1938: 1873: 1546:

Encountering John: The Gospel in Historical, Literary, and Theological Perspective,

1525: 1489: 1134: 1048: 902: 820: 798: 734: 730: 623: 274: 124:, but by rejecting Jesus they forfeited their chosenness - and now, by virtue of a 57: 2407: 893: 538:

remains a complex and debated area of biblical scholarship. New Testament scholar

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History Vs. Apologetics: The Holocaust, the Third Reich, and the Catholic Church,

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Christianity and Social Systems: Historical Constructions and Ethical Challenges,

1130: 934: 658: 129: 2395:

Retelling Scripture: 'The Jews' and the Scriptural Citations in John 1:19-12:15,

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The Jews and the World in the Fourth Gospel: Parallelism, Function, and Context,

2080:'The Lamb and the Scapegoat: The Dehumanization of Jews in Medieval Propaganda,' 2524: 2489: 2087: 2059: 1146: 1014: 926: 853: 816: 783: 719: 494: 333: 314: 310: 303: 299: 250: 88: 2210: 1942: 1827:

Polemic in the Book of Hebrews: Anti-Judaism, Anti-Semitism, Supersessionism?,

1786:"The Origins of Christian Anti-Semitism - Interview with Pieter van der Horst" 1110:

Polemic in the Book of Hebrews: Anti-Judaism, Anti-Semitism, Supersessionism?,

181:

Judaism's oppressiveness reflects the disposition of Jesus' opponents called "

2624: 2541: 2493: 2316: 2083: 2064:"The Changing Face of Anti-Semitism: From Ancient Times to the Present Day, " 2040: 2004: 1950: 1065: 914: 881: 766: 715: 560: 140: 133: 117: 46: 42: 2586:, Metzger and Coogan, eds., Oxford University Press (1993); pp. 32–34. 1991: 2475: 2370: 2369:, 'From anti-Judaism to antisemitism in Early Christianity,' in Ora Limor, 2366: 2029:

The Reality of Apocalypse: Rhetoric and Politics in the Book of Revelation,

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The Reality of Apocalypse: Rhetoric and Politics in the Book of Revelation,

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as a whole was either unrelated to Christianity or actively opposed to it.

861: 771: 341: 242: 207: 125: 34: 2376:

Contra Iudaeos: Ancient and Medieval Polemics Between Christians and Jews,

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The Question of Anti-Semitism in the New Testament Writings of the Period,

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Christ Killers: the Jews and the Passion from the Bible to the Big Screen,

1681:

The Question of Anti-Semitism in the New Testament Writings of the Period.

477:

The term "Jews" in the Gospel of Matthew is applied to those who deny the

2527:"The Bible and Anti-Semitism: Christianity's Original Sin", Chapter 6 in 2398:

BRILL, 2012 Rev.ed. pp.38 f. Sheridan argues the dichotomy is problematic

2075: 723: 627: 390: 211: 2025:'The 'Synagogue of Satan': Crisis Mongering and the Apocalypse of John,' 1709:

Covenantal Conversations: Christians in Dialogue with Jews and Judaism ,

708: 516:. In John 8:37-39; 44–47, Jesus says, speaking to a group of Pharisees: 2451: 2427: 2348: 2046:

Revelations: Visions, Prophecy, and Politics in the Book of Revelation,

869: 791: 753: 746: 649: 102: 868:

lies ultimately in the New Testament. Eckardt insisted that Christian

733:. Pagels identifies most of these internal enemies as converts to the 1380: 1095:

Jews and Gentiles in the Early Jesus Movement: An Unintended Journey,

653: 529: 528:

Although it has been said that the modern consensus is that the term

506: 345: 318: 302:, who duly tried him again and, at the urging of the people, had him 280: 182: 53: 579:

Successive generations of Christians read in the Gospel of John the

2354:

Anti-semitism: A History and Psychoanalysis of Contemporary Hatred,

1026: 1009: 498: 416: 407: 373: 284: 254: 2010:

in Kirsten Stirling, Martine Hennard Dutheil de la Rochère (eds.)

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Anti-Semitism and Early Christianity: Issues of Polemic and Faith

906: 568: 521: 412: 344:

authorities at the insistence of leading Jews (Judeans) from the

291: 215: 171: 110: 92: 38: 2262:

Elder and Younger Brothers:The Encounter of Jews and Christians,

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frequently-Jews as opposed to Gentiles. The meaning of the term

678:

I know your tribulation and your poverty (but you are rich) and

1860:

Revelation: A New Translation with Introduction and Commentary,

1022: 874: 727: 704: 622:, there is an instance of antisemitic statements in one of the 210:, to understand how the story of Jesus came to be recast in an 186: 67: 2480:

The Jews and the Gospel: A Re-examination of the New Testament

1929:"Jews or Not? Reconstructing the "Other" in Rev 2:9 and 3:9". 321:

were (to varying degrees) responsible for the death of Jesus.

2548:, 2 ed., Green, Brown and Perrin, eds., IVP Academic (2013); 1053:

Faith and Fratricide: The Theological Roots of Anti-Semitism,

995: 981: 645: 564: 513: 189:"), who in their teachings and behavior were hypocrites (see 167: 2413:

Judeophobia: Attitudes Toward the Jews in the Ancient World,

2296:. Cambridge: Cambridge University Press. pp. abstract. 1842:

Revelation to John: Tuning Into Songs of Moses and the Lamb,

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The Quest for the Plausible Jesus: The Question of Criteria,

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the slander of those who say that they are Jews and are not,

2014:

Cambridge Scholars Publishing, 2010 pp.7-28 pp.9ff.pp.14ff.

1534:

Publisher Westminster John Knox Press, 2001 pp.61-82, p.64.

2456:

Journal of the Society of Biblical Literature and Exegesis

130:

Christians have replaced the Jews as God's chosen people

1435:"Violence in Matthew: The Question of Text and Reality" 1322:

What Price Prejudice:Christian Antisemitism in America,

670:

In Revelation 2:9 and 3:9, Jesus makes reference to a "

563:, often translate this as "Judeans", i.e. residents of 2569:, Philadelphia: American Interfaith Institute (1998); 2270: 2238: 317:

along with Roman forces and the leaders and people of

1463:. Cambridge: Cambridge University Press. p. 145. 801:, former associate professor of Political Science at 690:

Behold, I will make those of the synagogue of Satan,

595: 56:

and is often associated with a thesis put forward by

2529:

The Good Book: Reading the Bible with Mind and Heart

2452:"The Readings "Ελληνας and 'Ελληνιστάς, Acts xi. 20" 1976:. Waterloo, Ont.: Wilfrid Laurier University Press. 674:" (συναγωγή τοῦ Σατανᾶ). At Revelation 2:9 we have: 786:, professor of theology and classical languages at 600:Paul writes in 1 Thessalonians 2:14-16 as follows: 1897:Crisis and Catharsis: The Power of the Apocalypse, 741:David Frankfurter has revived the old argument of 160:Judaism's essence is a restrictive and burdensome 1974:Parables of war: Reading John's Jewish Apocalypse 200:transformation of Christianity from a Jewish sect 2622: 2567:Removing the Anti-Judaism from the New Testament 2294:The Holy Reich: Nazi Conceptions of Christianity 2031:Society of Biblical Lit, 2006 pp.147-168 p.153. 1919:Society of Biblical Lit, 2006 pp.127-144 p.134. 1882:Wm. B. Eerdmans Publishing, rev.ed. 1997 p.101. 1528:, Frederique Vandecasteele-Vanneuville (eds.), 309:The New Testament records that Jesus' disciple 27:Christian views of Judaism in the New Testament 2449: 2291: 2012:After Satan: Essays in Honour of Neil Forsyth, 1715: 2247:Holocaust and Genocide Studies 1998 12(3):519 2069: 1780: 1756:Wipf and Stock Publishers, 2011 pp.61ff,66-7. 1458: 1537: 815:should change its doctrine and the accepted 298:. After the trial, Jesus was handed over to 68:The New Testament and Christian antisemitism 2445: 2443: 1432: 905:, and a Christianity not yet detached from 752:It has been said that the idea of a Jewish 421:"woes" are pronounced against the Pharisees 116:The Children of Israel were God's original 49:throughout history and in the present day. 1853: 1851: 1771:Vandenhoeck & Ruprecht, 2013 pp.16fff. 1648:Abington Press 1998 p.294:'The Greek term 1402: 1400: 157:, Judaism had ceased to be a living faith. 2596: 1900:Westminster John Knox Press, 1984 pp85ff. 1830:Wipf and Stock Publishers, 2006 pp.11-16. 1746: 1744: 634: 2606:. New York: W. W. Norton & Company. 2440: 2177: 1971: 1712:Fortress Press 2008 pp.76-90 p.205 n.13. 1412:Wipf and Stock Publishers, 2016 pp.43ff. 1056:Wipf and Stock Publishers, 1996 pp.23ff. 445:His blood be on us and on our children! 2250: 2220: 2218: 1848: 1774: 1768:The Eschatology of First Thessalonians, 1586:Westminster John Knox Press, 2002 p.68. 1500: 1498: 1397: 692:who say that they are Jews and are not, 148:many predictions of the coming of Jesus 14: 2623: 2514:, University Press of America (1994); 2066:Oxford University Press, 2006 pp.46–47 1741: 1074:Oxford University Press, 1985 pp.13ff. 89:Jews are culpable for crucifying Jesus 2245:In Memoriam: Professor A. Roy Eckardt 2171: 1724:"Is the Gospel of John Anti-Semitic?" 1240: 1113:Wipf and Stock Publishers, 2006 p.14. 714:This has recently been questioned by 665: 457:responsibility for the death of Jesus 2482:, Newman Press (1961); reprinted as 2419: 2215: 1721: 1495: 1343:Rowman & Littlefield, 2009 p.61. 1166:Modern Jews Engage the New Testament 1155:Jewish Lights Publishing, 2013 p.89. 834:Faith and Order Commission document 380: 372:(12:1-12), by which the traditional 47:discrimination against Jewish people 2603:Anti-Judaism: The Western Tradition 2546:Dictionary of Jesus and the Gospels 2276: 2178:Riebling, Mark (January 27, 2003). 2105:Oxford University Press 2007 p.168. 1791:Jerusalem Center for Public Affairs 1531:Anti-Judaism and the Fourth Gospel, 1509:Anti-Judaism and the Fourth Gospel, 759: 574: 520:I know that you are descendants of 24: 2484:Is the New Testament Anti-semitic? 2469: 2425: 2285: 947:Anti-Judaism in early Christianity 596:First Epistle to the Thessalonians 586:destruction of the Temple in 70 AD 31:Antisemitism and the New Testament 25: 2647: 2584:The Oxford Companion to the Bible 2512:Antisemitism in the New Testament 1722:Shea, Mark P. (31 October 2006). 848: 553:Today's New International Version 488: 419:are recorded. First, a series of 327: 227:Antisemitism in the New Testament 18:Antisemitism in the New Testament 2450:B. B. Warfield (December 1883). 2292:Steigmann-Gall, Richard (2003). 2129: 1441:from the original on 9 June 2007 866:responsibility for the Holocaust 268: 132:, the Church having become the " 2401: 2386: 2360: 2342: 2329: 2322:Studies in Hellenistic Judaism, 2310: 2204: 2149: 2123: 2108: 2093: 2053: 2034: 2017: 1998: 1965: 1922: 1903: 1885: 1867: 1833: 1818: 1805: 1759: 1700: 1687: 1672: 1645:The Gospel and Letters of John, 1636: 1624: 1611: 1600: 1589: 1574: 1565: 1552: 1518: 1478: 1467: 1452: 1426: 1415: 1386: 1368: 1357: 1346: 1328: 1313: 1302: 1291: 1280: 1270:Samuel Sandmel cited Harrison, 1264: 1249: 1229: 1218: 1204: 1193: 1182: 1029:in general (non-Jewish people). 1002: 988: 974: 952:Christian–Jewish reconciliation 358:"cleansing of the Temple" scene 290:According to the New Testament 103:came to preach only to the Jews 2631:Ancient Christian antisemitism 1580:Gerd Theissen, Dagmar Winter, 1549:Baker Academic, 2002 pp.248ff. 1377:Theology of the New Testament, 1171: 1158: 1140: 1116: 1101: 1086: 1077: 1059: 1042: 860:, said that the foundation of 790:, has proposed that Christian 567:, in contrast to residents of 483:disciples stole Jesus's corpse 239:Christian Theological Seminary 13: 1: 2164:2006 p.5 citing D. Goldhagen, 1911:'Sarcasm in Revelations 2-3,' 1036: 1021:) is the ethnonym for ethnic 805:, also suggested in his book 756:developed from these verses. 682:but are a synagogue of Satan. 91:– as such they are guilty of 2636:Judaism in the New Testament 2180:"Jesus, Jews, and the Shoah" 1937:(1): 128–132. January 2001. 1782:van der Horst, Pieter Willem 1092:Abel Mordechai Bibliowicz, 530: 168:Christianity emphasizes love 74:Antisemitism in Christianity 7: 2433:Online Etymology Dictionary 2120:Lexington Books 2010 p.449. 1261:Liturgical Press 1991 p.20. 940: 856:, a writer in the field of 639:Most scholars consider the 620:Pieter Willem van der Horst 231:University Press of America 204:followers of a Jewish Jesus 170:, while Judaism stands for 10: 2652: 1972:Marshall, John W. (2001). 1931:Harvard Theological Review 996: 982: 858:Jewish-Christian relations 459:. Shelly Matthews writes: 384: 272: 146:The Jewish Bible contains 71: 2531:, William Morrow (1996); 2500:, Fortress Press (1993); 1943:10.1017/s0017816000022045 1913:in David L. Barr (ed.), 1543:Andreas J. Köstenberger, 788:Texas Lutheran University 360:(11:15-19) framed by the 33:is the discussion of how 2027:in David L. Barr (ed.), 1325:Paulist Press 1998 p.36. 967: 957:Christianity and Judaism 411:arose in intersectarian 185:" (predecessors of the " 120:by virtue of an ancient 109:, he abandoned them for 2266:Scribner New York, 1967 1879:The Book of Revelation, 962:Origins of Christianity 404:parable of the vineyard 370:parable of the vineyard 247:The Leo Baeck Institute 218:took their final form. 2510:Freudmann, Lillian C. 2486:, Paulist Press (1965) 2279:Your People, My People 1486:New King James Version 1459:Douglas Hare. (1967). 1272:The Gospel of Matthew, 1258:The Gospel of Matthew, 1255:Daniel J. Harrington, 781: 738:doctrine and teachings 724:eschatological imagery 696: 684: 641:Epistle to the Hebrews 635:Epistle to the Hebrews 607: 590:First Jewish–Roman War 549: 526: 475: 466: 453: 435: 378: 351:Paul H. Jones writes: 296:tried by the Sanhedrin 196: 2357:ABC-CLIO, 2008 pp.6-8 1135:anti-Jewish invective 813:Roman Catholic Church 776: 688: 676: 612:Epistle to the Romans 602: 544: 518: 481:and believe that the 479:resurrection of Jesus 470: 461: 443: 425: 353: 313:, the Roman governor 273:Further information: 263:Georgetown University 191:Woes of the Pharisees 84: 2335:David Luckensmeyer, 1892:Adela Yarbro Collins 1811:David Luckensmeyer. 1098:Springer, 2013 p.93. 825:Acts of the Apostles 338:crucifixion of Jesus 223:Lillian C. Freudmann 80:Hebrew Union College 45:have contributed to 2582:, "Anti-Semitism", 2544:, "Anti-Semitism", 1765:David Luckensmeyer, 1750:Amy Karen Downey, 1374:Frank S. Thielman, 1013:on the other hand ( 362:"withered fig tree" 2166:A Moral Reckoning, 1642:R Alan Culpepper, 1406:James W. Aageson, 1164:Michael Cook 2008 903:rabbinical Judaism 803:Harvard University 686:At 3:9 one reads: 672:synagogue of Satan 666:Book of Revelation 387:Rejection of Jesus 340:was authorized by 139:The Jewish Bible ( 128:(or "testament"), 2613:978-0-393-34791-3 2580:Stendahl, Krister 2563:Irvin J. Borowsky 2559:Kee, Howard Clark 2542:Hagner, Donald A. 2426:Harper, Douglas. 2277:Eckardt, A. Roy. 2192:on March 18, 2005 1661:. By translating 1560:Gospel of Matthew 1505:Reimund Bieringer 1488:as calculated by 1433:Shelly Matthews. 1147:Rabbi James Rudin 909:. The Greek word 896:prefers the word 890:Gavin I. Langmuir 832:Church of England 808:A Moral Reckoning 700:Jewish Christians 559:, as well as the 397:Gospel of Matthew 381:Gospel of Matthew 332:According to the 259:Michael Berenbaum 107:they rejected him 101:Jesus originally 16:(Redirected from 2643: 2617: 2598:Nirenberg, David 2494:Donald A. Hagner 2464: 2463: 2447: 2438: 2437: 2423: 2417: 2405: 2399: 2390: 2384: 2364: 2358: 2346: 2340: 2333: 2327: 2314: 2308: 2307: 2289: 2283: 2282: 2274: 2268: 2254: 2248: 2242: 2236: 2225:James D. G. Dunn 2222: 2213: 2208: 2202: 2201: 2199: 2197: 2188:. Archived from 2175: 2169: 2155:Lars Kierspel, 2153: 2147: 2146: 2144: 2143: 2134:. Archived from 2127: 2121: 2112: 2106: 2097: 2091: 2073: 2067: 2057: 2051: 2038: 2032: 2021: 2015: 2002: 1996: 1995: 1969: 1963: 1962: 1926: 1920: 1907: 1901: 1889: 1883: 1874:Robert H. Mounce 1871: 1865: 1855: 1846: 1837: 1831: 1822: 1816: 1809: 1803: 1802: 1800: 1798: 1778: 1772: 1763: 1757: 1748: 1739: 1738: 1736: 1734: 1719: 1713: 1704: 1698: 1691: 1685: 1676: 1670: 1640: 1634: 1628: 1622: 1615: 1609: 1604: 1598: 1593: 1587: 1578: 1572: 1569: 1563: 1558:An exception is 1556: 1550: 1541: 1535: 1526:Didier Pollefeyt 1522: 1516: 1502: 1493: 1490:BibleGateway.com 1482: 1476: 1474:Matthew 28:13–15 1471: 1465: 1464: 1456: 1450: 1449: 1447: 1446: 1430: 1424: 1419: 1413: 1404: 1395: 1390: 1384: 1372: 1366: 1364:Matthew 23:37–38 1361: 1355: 1353:Matthew 23:31–33 1350: 1344: 1335:Rosemary Ruether 1332: 1326: 1317: 1311: 1306: 1300: 1295: 1289: 1284: 1278: 1268: 1262: 1253: 1247: 1244: 1238: 1233: 1227: 1222: 1216: 1208: 1202: 1197: 1191: 1186: 1180: 1175: 1169: 1168:Page no.required 1162: 1156: 1144: 1138: 1120: 1114: 1105: 1099: 1090: 1084: 1081: 1075: 1063: 1057: 1049:Rosemary Ruether 1046: 1030: 1006: 1000: 999: 998: 994:Revelation 3:9: 992: 986: 985: 984: 980:Revelation 2:9: 978: 933:) refers to the 821:Synoptic Gospels 799:Daniel Goldhagen 760:Modern responses 624:Pauline epistles 581:collective guilt 575:Later commentary 557:Messianic Bibles 533: 451: 433: 432:Matthew 23:31-33 366:Roman-Jewish War 275:Passion of Jesus 235:Clark Williamsom 58:Rosemary Ruether 21: 2651: 2650: 2646: 2645: 2644: 2642: 2641: 2640: 2621: 2620: 2614: 2525:Gomes, Peter J. 2490:Evans, Craig A. 2472: 2470:Further reading 2467: 2448: 2441: 2424: 2420: 2406: 2402: 2391: 2387: 2365: 2361: 2347: 2343: 2334: 2330: 2315: 2311: 2304: 2290: 2286: 2275: 2271: 2257:A. Roy Eckhardt 2255: 2251: 2243: 2239: 2223: 2216: 2209: 2205: 2195: 2193: 2185:National Review 2176: 2172: 2154: 2150: 2141: 2139: 2128: 2124: 2113: 2109: 2098: 2094: 2074: 2070: 2058: 2054: 2039: 2035: 2022: 2018: 2003: 1999: 1984: 1970: 1966: 1928: 1927: 1923: 1909:Steve Friesen, 1908: 1904: 1890: 1886: 1872: 1868: 1857:Craig Koester, 1856: 1849: 1838: 1834: 1823: 1819: 1810: 1806: 1796: 1794: 1784:(May 5, 2009). 1779: 1775: 1764: 1760: 1749: 1742: 1732: 1730: 1720: 1716: 1705: 1701: 1692: 1688: 1677: 1673: 1641: 1637: 1629: 1625: 1616: 1612: 1605: 1601: 1594: 1590: 1579: 1575: 1570: 1566: 1557: 1553: 1542: 1538: 1523: 1519: 1503: 1496: 1483: 1479: 1472: 1468: 1457: 1453: 1444: 1442: 1431: 1427: 1420: 1416: 1405: 1398: 1391: 1387: 1373: 1369: 1362: 1358: 1351: 1347: 1333: 1329: 1319:Frank E.Eakin, 1318: 1314: 1307: 1303: 1298:Psalm 118:22–23 1296: 1292: 1285: 1281: 1269: 1265: 1254: 1250: 1245: 1241: 1234: 1230: 1223: 1219: 1209: 1205: 1198: 1194: 1187: 1183: 1176: 1172: 1163: 1159: 1145: 1141: 1121: 1117: 1106: 1102: 1091: 1087: 1082: 1078: 1064: 1060: 1047: 1043: 1039: 1034: 1033: 1007: 1003: 993: 989: 979: 975: 970: 943: 935:Hellenized Jews 851: 774:declared that 762: 668: 659:William L. Lane 637: 618:. According to 598: 577: 491: 452: 449: 434: 431: 393: 385:Main articles: 383: 330: 324: 277: 271: 257:College), and 155:Jesus' ministry 153:By the time of 141:"Old" Testament 76: 70: 28: 23: 22: 15: 12: 11: 5: 2649: 2639: 2638: 2633: 2619: 2618: 2612: 2594: 2577: 2556: 2539: 2522: 2508: 2487: 2471: 2468: 2466: 2465: 2439: 2418: 2400: 2392:Ruth Sheridan 2385: 2367:Guy G Strousma 2359: 2341: 2328: 2309: 2302: 2284: 2269: 2249: 2237: 2214: 2203: 2170: 2148: 2130:Beck, Norman. 2122: 2107: 2099:Jeremy Cohen, 2092: 2088:Steven T. Katz 2068: 2060:Walter Laqueur 2052: 2033: 2016: 1997: 1983:978-0889203747 1982: 1964: 1921: 1902: 1884: 1866: 1847: 1832: 1817: 1804: 1773: 1758: 1740: 1714: 1699: 1686: 1671: 1635: 1623: 1610: 1599: 1588: 1573: 1564: 1551: 1536: 1517: 1494: 1492:online version 1477: 1466: 1451: 1425: 1414: 1396: 1385: 1367: 1356: 1345: 1327: 1312: 1301: 1290: 1279: 1263: 1248: 1239: 1228: 1217: 1203: 1192: 1181: 1170: 1157: 1139: 1123:Guy G Strousma 1115: 1100: 1085: 1076: 1058: 1040: 1038: 1035: 1032: 1031: 1001: 987: 972: 971: 969: 966: 965: 964: 959: 954: 949: 942: 939: 854:A. Roy Eckardt 850: 849:Academic Views 847: 817:Biblical canon 784:Norman A. Beck 764:In the decree 761: 758: 743:Ferdinand Baur 720:John of Patmos 667: 664: 654:anti-Judaizing 648:antisemitism. 636: 633: 597: 594: 576: 573: 495:Gospel of John 490: 489:Gospel of John 487: 447: 429: 408:interpretation 382: 379: 334:Gospel of Mark 329: 328:Gospel of Mark 326: 315:Pontius Pilate 311:Judas Iscariot 300:Pontius Pilate 270: 267: 251:Norman A. Beck 202:consisting of 195: 194: 179: 165: 158: 151: 144: 137: 114: 99: 96: 72:Main article: 69: 66: 26: 9: 6: 4: 3: 2: 2648: 2637: 2634: 2632: 2629: 2628: 2626: 2615: 2609: 2605: 2604: 2599: 2595: 2593: 2592:0-19-504645-5 2589: 2585: 2581: 2578: 2576: 2575:1-88-106001-2 2572: 2568: 2564: 2560: 2557: 2555: 2554:9780830824564 2551: 2547: 2543: 2540: 2538: 2537:9780688134471 2534: 2530: 2526: 2523: 2521: 2520:0-8191-9295-3 2517: 2513: 2509: 2507: 2506:9780800627485 2503: 2499: 2495: 2491: 2488: 2485: 2481: 2477: 2476:Baum, Gregory 2474: 2473: 2462:(2): 113–127. 2461: 2457: 2453: 2446: 2444: 2435: 2434: 2429: 2422: 2415: 2414: 2409: 2408:Peter Schäfer 2404: 2397: 2396: 2389: 2381: 2378: 2377: 2372: 2368: 2363: 2356: 2355: 2350: 2345: 2338: 2332: 2324: 2323: 2318: 2317:Louis Feldman 2313: 2305: 2303:0-521-82371-4 2299: 2295: 2288: 2280: 2273: 2267: 2264: 2263: 2258: 2253: 2246: 2241: 2233: 2232: 2226: 2221: 2219: 2212: 2207: 2191: 2187: 2186: 2181: 2174: 2167: 2163: 2160: 2159: 2152: 2138:on 2018-12-15 2137: 2133: 2126: 2119: 2118: 2111: 2104: 2103: 2096: 2089: 2085: 2084:Sander Gilman 2081: 2077: 2072: 2065: 2061: 2056: 2048: 2047: 2042: 2041:Elaine Pagels 2037: 2030: 2026: 2020: 2013: 2009: 2006: 2005:Elaine Pagels 2001: 1993: 1989: 1985: 1979: 1975: 1968: 1960: 1956: 1952: 1948: 1944: 1940: 1936: 1932: 1925: 1918: 1917: 1912: 1906: 1899: 1898: 1893: 1888: 1881: 1880: 1875: 1870: 1862: 1861: 1854: 1852: 1844: 1843: 1839:Bas Wilenga, 1836: 1829: 1828: 1821: 1814: 1808: 1793: 1792: 1787: 1783: 1777: 1770: 1769: 1762: 1755: 1754: 1747: 1745: 1729: 1725: 1718: 1711: 1710: 1703: 1696: 1690: 1683: 1682: 1675: 1668: 1664: 1660: 1656: 1651: 1647: 1646: 1639: 1633: 1627: 1620: 1614: 1608: 1603: 1597: 1592: 1585: 1584: 1577: 1568: 1561: 1555: 1548: 1547: 1540: 1533: 1532: 1527: 1521: 1514: 1510: 1506: 1501: 1499: 1491: 1487: 1481: 1475: 1470: 1462: 1455: 1440: 1436: 1429: 1423: 1422:Matthew 27:25 1418: 1411: 1410: 1403: 1401: 1394: 1389: 1383:2011 pp.102f. 1382: 1379: 1378: 1371: 1365: 1360: 1354: 1349: 1342: 1341: 1336: 1331: 1324: 1323: 1316: 1310: 1305: 1299: 1294: 1288: 1287:Isaiah 5:1–30 1283: 1276: 1273: 1267: 1260: 1259: 1252: 1243: 1237: 1232: 1226: 1225:Acts 13:27–28 1221: 1215: 1212: 1207: 1201: 1200:Mark 14:43–46 1196: 1190: 1185: 1179: 1174: 1167: 1161: 1154: 1153: 1148: 1143: 1136: 1132: 1128: 1124: 1119: 1112: 1111: 1104: 1097: 1096: 1089: 1080: 1073: 1072: 1067: 1066:John G. 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Retrieved 1428: 1417: 1408: 1393:Matthew 24:2 1388: 1376: 1370: 1359: 1348: 1339: 1330: 1321: 1315: 1304: 1293: 1282: 1271: 1266: 1257: 1251: 1242: 1236:Mark 15:1–15 1231: 1220: 1206: 1195: 1189:Romans 11:28 1184: 1173: 1165: 1160: 1151: 1142: 1118: 1109: 1103: 1094: 1088: 1083:Falk pp.8ff. 1079: 1070: 1061: 1052: 1044: 1018: 1008: 1004: 990: 976: 922: 918: 910: 898:Judaeophobia 886:anti-Judaism 879: 862:antisemitism 852: 841: 835: 829: 806: 797: 792:lectionaries 782: 777: 772:Pope Paul VI 765: 763: 751: 713: 709:Philadelphia 697: 691: 689: 685: 679: 677: 669: 638: 608: 603: 599: 578: 550: 545: 535: 527: 519: 511: 502: 492: 476: 473:explanation. 471: 467: 462: 454: 444: 440: 436: 426: 401: 394: 354: 350: 331: 323: 308: 289: 278: 243:Hyam Maccoby 226: 225:, author of 220: 214:form as the 208:Roman Empire 197: 176:God of wrath 126:New Covenant 77: 62: 51: 30: 29: 2227:(ed.) 1992 2168:pp.263-265. 2076:Moshe Lazar 2023:Paul Duff, 1733:16 December 1728:CatholiCity 1484:Count from 923:Hellenistes 628:F. F. Bruce 497:, the word 391:Blood curse 374:allegorical 212:anti-Jewish 105:, but when 2625:Categories 2349:Avner Falk 2337:pp.167-171 2196:January 5, 2142:2007-07-18 1824:Lloyd Kim 1813:pp.167-171 1693:Kierspel, 1679:J.G.Dunn. 1617:Kierspel, 1445:2007-06-06 1309:Matt 21:42 1211:John 19:11 1131:Chrysostom 1107:Lloyd Kim 1037:References 931:Ελληνιστές 870:repentance 843:James Dunn 754:Antichrist 747:David Aune 707:(2:9) and 650:John Gager 1959:232180989 1951:0017-8160 1381:Zondervan 1214:Acts 4:27 1178:John 4:22 811:that the 770:in 1965, 731:sectaries 540:J.G. 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