Notes

Preface

1. Doubleday, New York., vol. II, p. 14. So far three volumes of the series have appeared. Volume I: The roots of the problem and the person (1991, x, 484 pp.); Volume II: Mentor, message and miracles (1994, xvi, 1118 pp.); Volume III: Companions and competitors (2001, xiv, 703 pp.). The work, which contains an encyclopaedic survey of the secondary literature on this inexhaustible subject, has been greeted with fulsome praise by theologians, but was given a less than enthusiastic welcome by ancient historians.

2. A Marginal Jew, vol. II, p. 14, n. 7. The same lengthy note is repeated word for word in his vol. Ill, p. 16, and n. 21.

3. It first appeared in the Festschrift for Yigael Yadin, edited jointly by Jacob Neusner and myself, see JJS 33 (1982), pp. 361–76. It was included in Jesus and the World of Judaism in the following year. The theory is built on my earlier research published in Scripture and Tradition in Judaism (1961, reprinted in 1973 and 1983).

4. For the full text, see below pp. 68–80.

5. Volumes I—III, T. & T. Clark, Edinburgh, 1973–1987.

6. Vol. II, pp. 1044–47.

7. The Religion of Jesus the Jew, 1993, p. 7. The oddity of John Meier's argumentation is matched by another American author, Bruce Chilton, in 'Jesus within Judaism'(see Judaism in Late Antiquity, edited by Jacob Neusner, 1995, p. 265). Taking exception to my characterization of Jesus as a 'charismatic Hasid', Chilton launches into a kind of psychoanalytical dissection of my latent motives. 'Vermes', he claims, 'does not explain the sources of his thought…, but they are plain enough. The neo-orthodox mode of Protestant thought (and, in its wake, Catholic thought) after the Second World War made Martin Buber a companion saint with Karl Barth, and the image of the prayerful Hasid appealed both to theologians such as Reinhold Niebuhr and to historians such as Roland de Vaux and André Dupont-Sommer in their work on the Dead Sea Scrolls----Vermes, at first active within the French-speaking Catholic circles which propagated the Hasidic-Essene hypothesis, worked on the scrolls during the period in which the hypothesis was most in vogue.' I have never encountered in an academic work such a hilarious hotchpotch of irrelevancies. Martin Buber's eighteenth and nineteenth century neo-Hasidim have nothing to do with the pre-Christian ancient Hasidim of de Vaux and Dupont-Sommer, neither was the openly agnostic and anticlerical

-141-

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Jesus in His Jewish Context
Table of contents

Table of contents

  • Title Page iii
  • Contents v
  • Preface vii
  • 1: Jesus the Jew 1
  • 2: The Gospel of Jesus the Jew I 14
  • 3: The Gospel of Jesus the Jew Ii 27
  • 4: The Gospel of Jesus the Jew Iii 40
  • 5: Jewish Studies and New Testament Interpretation 53
  • 6: Jewish Literature and New Testament Exegesis 68
  • 7: The Present State of the 'son of Man' Debate 81
  • 8: The Jesus Notice of Josephus Re-Examined 91
  • 9: A Summary of the Law by Flavius Josephus 99
  • 10: New Light on the Sacrifice of Isaac from Qumran 109
  • 11: The Dead Sea Scrolls Fifty Years On 114
  • 12: Jesus the Jew and His Religion 124
  • Abbreviations 139
  • Notes 141
  • Acknowledgements 187
  • Bibliography 188
  • Index of Names and Subjects 194
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