By Michael L. Brown
"The New testomony is filled with ancient inaccuracies."
"The Gospels painting a legendary Jesus."
"Jesus used to be a fake prophet."
Jewish humans generally bring up objections to Christianity according to the hot testomony. within the fourth quantity of his very popular sequence, Michael Brown explains the Christian reaction to thirty-four such objections. He addresses questions on matters akin to how the recent testomony rates and translates the previous testomony, the historic accuracy of the recent testomony, obvious contradictions within the Gospels and the remainder of the recent testomony, pagan impacts on Christian teachings, and even if Jesus abolished the Torah
With specific responses in line with cautious learn of the Hebrew Bible, Rabbinic texts, and the hot testomony, Brown completely and respectfully solutions those objections and invitations Jewish seekers to contemplate the chance that the hot covenant they've been awaiting is already here.
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Additional info for Answering Jewish Objections to Jesus New Testament Objections ( volume 4 of 4 )
We will return to the question of which text(s) in Jeremiah Matthew had 71 In addition to the Matthew commentaries of Carson, Keener, Davies and Allison, Luz, and Nolland, all of which provide further bibliographical details, see the monograph of Michael Knowles, Jeremiah in Matthew’s Gospel: The Rejected Prophet Motif in Matthean Redaction (Journal for the Study of the New Testament: Supplement Series 68; Sheﬃeld: JSOT Press, 1993). Most recently, see Clay Alan Ham, The Coming King and the Rejected Shepherd: Matthew’s Reading of Zechariah’s Messianic Hope (Sheffield: Sheﬃeld Phoenix Press, 2006) 72 D.
70 Let’s take a look beneath the surface and see what we can learn about Matthew’s methodology here in Matthew 27:1–10. The text records that, after some of the Jewish leaders had decided to put Yeshua to death, Judas Iscariot was struck with remorse over his betrayal of his Master, returning the thirty silver coins he had received in payment from the chief priests and elders, saying to them, “I have sinned, for I have betrayed innocent blood” (see 27:1–4; and take note of that phrase, “innocent blood”).
Who would he be fooling with this? And what would his point be? There would be none. This is underscored when we remember that the author of Hebrews was writing to Jewish believers and was not trying to convince them of something. html#rfn6. com ﻓﺮﻖ اﻟﻼ ﻮت اﻟﺪﻓﺎ instruction to build their faith. All the more then is it absolutely preposterous to think that he would “erase” the original wording and replace it with his own. Why then does the citation of Psalm 40:6 in Hebrews 10:5 read differently than most translations of the Hebrew text?