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  • 1
    Language: English
    Year of publication: 1994
    Titel der Quelle: Novum Testamentum
    Angaben zur Quelle: 36,3 (1994) 259-270
    Keywords: Paul, ; New Testament. Criticism, interpretation, etc. ; Prophets New Testament teaching ; Christianity and antisemitism History To 1500
    Abstract: The charge that the Jews were guilty of killing their own prophets has appeared in Christian writings from the New Testament (especially Matthew and Luke) to modern times. The passage in Paul's first letter to the Thessalonians (2:13-16) has almost always been understood as a diatribe against the Jews who killed both Jesus and their prophets. Shows that the passage has been mistranslated throughout the centuries, and should read "the Jews who killed the Lord - Jesus, and his prophets - and drove us out...". States that most of the Church Fathers, like later commentators, were so accustomed to the accusation that the Jews had killed their prophets that they uncritically read Paul's ambiguous statement with an antisemitic understanding. Paul thought that some Jews had killed Jesus, and that some Jews had killed some of Jesus' prophets. In that case, the ominous theme of the killing of the prophets cannot be found in Paul.
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  • 2
    Article
    Article
    In:  New Testament Studies 35,4 (1989) 481-502
    Language: English
    Year of publication: 1989
    Titel der Quelle: New Testament Studies
    Angaben zur Quelle: 35,4 (1989) 481-502
    Keywords: New Testament. Criticism, interpretation, etc. ; Christianity and antisemitism History To 1500
    Abstract: Discusses the controversy surrounding these two lines in the New Testament in which Paul denounces the Jews for their guilt in the death of Jesus. Raises grammatical and linguistic problems, and the historical development of the text, which have led to ambiguity as to whether Paul was referring to all of the Jews or to a specific group. Contends that it was aimed at a certain group and was not an indiscriminate condemnation (and that therefore the comma should be omitted). Argues that this distinction is important since it relates to the question of antisemitism as an inherent aspect of the Early Church as opposed to its later development. States that antisemitism was not fundamental to the Christianity of Paul and need not be fundamental to Christianity today.
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