mysteries 1ax

MYSTERIES

OF THE MESSIAH Bringing Understanding to the Life of Jesus

With

This Easy-to-use Comprehensive Resource

On the Historical, Cultural, and Jewish

Issues that Shaped His Ministry

Environment

For Students in the Advanced Studies on the Life of Christ

William H. Heinrich

Last update was on May 2, 2014

Please Notice:

This e-book is still a work in process and is considered to be about 98% finished. An updated

edition will be uploaded in the winter of 2014-15 that will feature about 30 educational video

links by various scholars and specialists. If, in the meantime, you encounter any errors or

technical difficulties, kindly send a description to the author at [email protected].

Thank you.

mailto:[email protected]

JESUS TEACHING IN THE TEMPLE by Lillie A. Faris.

“It is good to be highly educated; it is better to be educated from on high; but it is best to be

both.”

- Author Unknown

Heinrich, William H., 1947-

Mysteries of the Messiah / by William H. Heinrich

Includes biographical references and index.

Library of Congress Cataloging in Publication Data:

1. First Century Judaism 2. Biblical History

3. Roman History 4. Theology

5. Hermeneutics and Apologetics 6. Ancient Middle East Cultural Studies

7. Biographical references

© 1997 – 2014 by William H. Heinrich. All Rights Reserved

All rights reserved. No part of this publication may be reproduced for commercial purposes

without the prior permission of the publisher, except as follows: Individuals may download the

entire e-book for the purpose of private study, research, or for classroom use. Teachers may

make multiple copies of a section or sections of this website/e-book for classroom use only, not

to exceed one copy per student in the class. These copies should provide the appropriate credit

(title of this website/e-book and author’s name). Any fees charged to students must be limited to

paper and ink.

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authorized by the copyright owner. We are making such material available in an effort to

advance understanding of environmental, political, human rights, economic, democracy,

scientific, and social justice issues, etc. we believe this constitutes a ‘fair use’ of any such

copyrighted material as provided for in section 107 of the US Copyright Law. While every

effort has been made to trace copyright holders and seek permission to use illustrative material,

the author and publisher apologize for any inadvertent errors or omissions and would be glad to

rectify these in future editions.

In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without

profit to those who have expressed a prior interest in receiving the included information for

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Published by

Evidence of Truth Ministries, Inc.

P O Box 1 Witmer, PA 17585-0001 United States

Unless otherwise noted, all Scripture quotations are taken from the HCSB®, Copyright © 1999,

2000, 2002, 2003, 2009 by Holman Bible Publishers. Used by permission. HCSB® is a federally

registered trademark of Holman Bible Publishers.

Welcome to Mysteries of the Messiah website/e-book where you will gain a deeper

understanding of the Jewish, cultural, and political issues that shaped the ministry environment

of Jesus. This document is the culmination of thousands of hours of research and writing, to help

you attain a deeper understanding of the words and work of Jesus our Messiah. This is an

editor’s edition, meaning that corrections and additions will be forthcoming. This website/e-book

contains –

1. More than 30 video mini-lectures by leading scholars be end of 2014

2. More than 900 words and phrases explained

3. Hebraic style of poetry restored in appropriate passages

4. An internal search engine makes study quick and easy

5. More than 100 “biblical difficulties” and hard sayings carefully explained

6. More than 150 questions are answered concerning issues of the culture, Judaism,

and the political environment, including some that students may have overlooked.

7. ALL Biblical passages appear in bold red font

8. More than 500 ancient extra-biblical quotations appear in bold blue font that provide

insight to the religious, cultural and political environment of Jesus.

9. More than 250 photographs, many of which were taken by the author

10. Nearly 100 maps and illustrations

11. More than 2,200 single-spaced pages.

12. More than 30 appendices.

13. More than 3,900 footnotes, many with multiple references

14. Nearly 700,000 words in the entire manuscript

15. More than 500 listings in “Works Cited”

16. More than 1,000 listings in 6 Tables of Content

17. More than 12 “A Lesson in First Century Hermeneutics” explanations.

This e-book was written for a broad audience, especially non-English speaking pastors and

students who might have limited English skills, to receive an excellent Western seminary-level

education on the life and times of Jesus. Furthermore, this site will be continually updated as

additional information is obtained. It is my hope that as you study, your knowledge and faith will

grow in the King of kings and Lord of lords.

– Rev. Dr. William H. “Bill” Heinrich

Unit 01

Introduction to this Website

Chapter 01

First Things First

01.01.00.A STILL LIFE WITH BIBLE by Vincent Van Gogh. (c. 1883-86).

The sole purpose of this ebook is to help the reader better understand Jesus and

His message, that it may transform the reader to the desires of his Creator.

01.01.01 Welcome

Welcome to one of the most comprehensive sites on the life and times of Jesus. Discover the

fascinating historical, cultural, and religious background that shaped His ministry environment.

This e-book was written in layman’s language. It goes deep into an overwhelming supply of

ancient literary and archaeological evidence that not only sheds light on the subject, but also

supports the historical accuracy of the biblical accounts. For believers, a deeper understanding of

their own faith will be enriched and mysterious riddles will be explained. For those who have

disagreed with the substance of this work, a far more enlightened understanding of Jesus and

Christianity will be revealed. Therefore, both committed believers and committed skeptics will

be in for a real treat.

Video Insert >

01.01.01.V1 An exciting video preview (2:33) a MUST SEE! Click here.

Video Insert >

01.01.01.V2 Welcome and introduction comments by the author, Dr. William H. “Bill”

Heinrich (4:39). Click here.

01.01.02 Why the name Mysteries of the Messiah?

King Solomon once said that there is nothing new under the sun, so why the mysterious name of

this website? That is a great question and I am so glad you asked. In addition, there is an old

adage that says,

“If new, it is untrue;

If true, it is not new.”

The term Mystery or Mysteries herein does not denote an unknowable thing, but what has been

withheld or withdrawn from common knowledge and cannot be known without special

manifestation of it. 1 There is nothing mystical about Jesus. The name was selected because as

one studies Jesus in His historical and cultural context, sudden clarity comes to passages that

once were cloudy. A fresh revelation of life comes to His words and work. What may be

mysterious to some has been known to a few throughout history. The author, and those who

worked on this project, passionately advocate that the Bible is to be believed and trusted because

1. Vincent, Word Studies in the New Testament. 1:78.

it is the written Word of the living God. This e-book/website is intended to bring greater

understanding of the gospels by illuminating the cultural context in which Jesus lived and

ministered.

01.01.03 How to Use this site

Please see the link titled “How to Use this Site” on the Home page, upper right corner. It

presents the following ways you will be able to find what you are looking for:

1. Look for the topic or biblical passage in the Table of Contents and type it in the search

engine.

2. How to find the search engine:

a. In the website preview or e-book, click on the “Search Engine,” tab in the

upper left corner of the screen.

b. Go to the right side and scroll down to “Search this Document.” Type the

biblical reference you are looking for. Be sure to use only these abbreviations –

two letters and a period – for the gospel books:

Mt. = Matthew Lk. = Luke

Mk. = Mark Jn. = John

c. Using the abbreviated style, type the name of the gospel book and chapter

number followed by a colon. In this manner, for example, Mt. 1: will be

distinguished from Mt. 1 which will also give you Mt. 1:18.

Avoid using verse numbers as your number may be within a range of numbers

and, therefore, will not be found. For example, Mt. 5:5 is within Mt. 5:4-10 and

consequently will not be found. Instead, look for Mt. 5: and scan through the

document until you come to Mt. 5:4-10.

Please note:

Key words and phrases in the biblical text that are underlined have explanations in the

paragraphs that follow. Below is an example taken from Luke 12:13-21, although only

verse 13 is used for this illustration. Notice that the phrase, “divide the inheritance” is

underlined. The underline means that this phrase is explained further down. Therefore,

scroll down in the text until you find “Divide the inheritance” with commentary. In

some cases, that explanation is down a page or two, in other cases it might be fifteen

pages or so.

09.03.02 Lk. 12:13

FAITH OF THE FOOLISH RICH MAN

13

Someone from the crowd said to Him, “Teacher, tell my brother to divide the

inheritance with me.”

Here is the commentary of the underlined biblical phrase:

“Divide the inheritance.” It was not uncommon for people to take their problems and

conflicts to a respected rabbi. On the other hand, it was a common practice for itinerant

rabbis to travel from village to village where they would serve in a judicial capacity and

render decisions on civil and religious matters.

The Romans had given the Jews sufficient autonomy concerning judicial matters with the

authority to enforce compliance to a decision if necessary. In this case, a man requested

Jesus to act as judge in a family matter of inheritance. Jesus refused to render a decision,

not because He was unqualified or unconcerned, but because He focused on those who

have no right to judge.

01.01.04 Develop the Skill

To develop your skill on finding information quickly, go to the “How to Use this Site” link and

scroll down a couple of pages. There you will find several search problems for which the

answers are in this Preview. Follow the directives and see if you can find your passages or

answers to your questions.

01.01.05 Citation

It is recommended that you use the following citation method for your work: Website address,

Unit number, chapter number, Section number, followed by the biblical reference at that

location. Note that each category is separated by a period.

For example:

Heinrich, William H. Mysteries of the Messiah. www.mysteriesofthemessiah.com

04.01.03. Lk. 1:1-4 Date Retrieved.

http://www.mysteriesofthemessiah.com/

NOTE: Some style manuals do not suggest unit or chapter numbers. However, due to the

size of this e-book, it is suggested that writers who cite this work add unit number,

chapter number, and section number immediately after the website name (for example:

01.01.06).

01.01.06 Statement of Purpose

It is the purpose of this study to investigate the historical and cultural context of the life and

times of Jesus. For those who may not be familiar with these areas of study, some revelations

may be challenging. Therefore, let’s follow the words of the prophet Isaiah (1:18) “Come now,

let us reason together.” Allow the Spirit of God to move in your heart as you study with an open

mind. You will attain a greater understanding of the gospels and the life of our Savior. The goal

is to have you, the reader, gain knowledge and understanding of the desires of Jesus.

01.01.07 Endorsements

The endorsements are listed under the ENDORSEMENTS tab of this website. Drs. Peterson and

Wood have observed the progress of this project for more than a decade. Dr. Kabakjian not only

edited this work, but once he traveled with the author to Israel so he could better critique it. Dr.

Shaheen was among the first to have access to this material for his students who have limited

English skills. Their insights and suggestions contributed to this work.

01.01.08 Preface

Christians today have little understanding of what daily life was like for Jesus and other Jewish

peasants. People were held in economic slavery with limited religious freedom. Jesus was born at

a time when rabbis and teachers throughout the ancient Middle East2 believed that a Messiah

would come and deliver them from foreign oppressors. The subject was actively debated among

the rabbis, who held a wide variety of philosophies and theologies. In addition, Jewish scholar

Philo was writing his Neo-Platonist philosophies while the Essenes wrote of an end-of-the-earth

apocalypse in their Dead Sea Scrolls. It is not surprising then, that many false messiahs appeared

at this time which gave the people reason to question Jesus. Add to the religious mix, the two

most significant rabbis of the Second Temple Period, Rabbis Hillel and Shammai and their

students were having constant theological debates and arguments concerning petty issues of life.

At this same time there were also numerous riots initiated by nationalistic Jewish Zealots and the

threat of full scale wars and famine. In the midst of this pain and suffering, Roman taxation

reduced the Jewish peasants to economic slaves. This was the perfect theological quagmire that

created the chaotic environment for Jesus to give His message of hope, salvation and eternal life.

Flavius Josephus, the first century Jewish historian, confirmed in his writings that it was a

2. In this e-book, the term “ancient Middle East” is used for what is commonly referred to in other books as “ancient Near East.” The reason is that some students may not be acquainted with the term “Near East” as it appears to be out of date and can no long be found on any modern maps.

culture near the edge of chaos and which contributed to the social political tension of that time.

Understanding Jesus in His context gives depth and understanding to His words and work. Those

who claim the Bible is not relevant for today, in essence, acknowledge their lack of

understanding of life in first century Israel (then called Judaea). Few realize that today’s Middle

East tensions and conflicts are pale in comparison to the days of Jesus. Yet this e-book, with its

various explanations, illustrations, and photographs, will only touch the tip of the proverbial

iceberg in describing the challenging life and times of Jesus.

01.01.09 Acknowledgments

I wish to say that it is impossible for anyone to complete a work of this magnitude without the

assistance of friends, historians, archaeologists, and peers, who are scholars in their own

academic disciplines. This work would not be what it is today, if it was confined to my limited

talents. Therefore, I express joyful gratitude to the many fine associates and scholars who have

provided significant input and support.

Once upon a time, shortly after God created dirt, I was a student at Valley Forge Christian

College. One day I happened to hear Dr. Daniel McNaughton tell another student that he doubted

that any more than two or three percent of biblical writers take time to research original sources.

Rather, most will quote the opinion of another author. That ten-second sound bite changed my

methodology of research. I was determined not to write an opinion of someone else’s opinion,

but cite original quotations wherever possible. Therefore, when researching the events that

surrounded the life of Jesus, I reviewed the writings of authors who lived and wrote close to the

time and location of Jesus. I also examined their philosophies and biases. Because of the passing

comment by Dr. McNaughton, this work contains hundreds of ancient extra-biblical quotations.

Later, while in graduate school, I wrote a term paper that “went bad.” It was on the historical

and cultural background of the infancy narratives of Jesus. I was absolutely captivated by it. The

paper grew and grew and eventually became a master’s thesis. Learning the first century

historical and cultural environment became my passion. In the process I was privileged to obtain

the teaching notes, books, audio tapes, and/or videos from several prominent scholars. In

addition, I was privileged to sit under the instruction of Drs. Bryant Wood and James McGahey

of Lancaster Bible College. Dr. Wood was also the advisor for my master’s thesis, which is now

rather pale compared to this work.

I would be remiss if I did not say that Dr. Wood has decades of archaeological field experience

in the Middle East. He authored many articles in academic journals such as Bible and Spade and

Biblical Archaeological Review. Among his many credits are ninety articles in the prestigious

Zondervan Archaeological Bible. Another archaeologist and scholar is my friend Professor

Gordon Franz. Like Dr. Wood, he has authored dozens of academic journals and has years of

field experience. Both scholars are affiliated with Associates for Biblical Research. For more

information, please visit www.BibleArchaeology.org.

I traveled many times to Israel where a number of excellent scholars, like Drs. Steve Notley and

SeJin Kohl of Jerusalem University College, taught the land of the Bible as if it were the fifth

gospel. While there, Israeli native and tour guide Arie bar David became my friend and personal

tutor as we traveled together throughout the country. We visited the significant and interesting

biblical sites, including some that are off the beaten path.

Credit must be given to the scholarship of Dr. Dwight Pentecost of Dallas Theological Seminary,

which was especially helpful in this research, as well as a set of audio tapes by Dr. Arnold

Fruchtenbaum and a CD by Dr. Doug Bookman.

However, this e-book is available only because a dedicated team of editors who have spent

hundreds of hours enriching the work. It did not take them very long to realize that English is

this writer’s second language. My appreciation goes to Elana Beckett, Shirley Shenberger, and

Bonnie Krepp for their editorial comments, as well as to my dear cousin, Anita Hermann, who is

a retired education professor from the University of Wisconsin – Milwaukee.

Two scholars reviewed this manuscript from “outside the box.” They presented questions and

insights I had not considered. My friend Dr. Ed Kabakjian, who is a retired professor of

education, shared his thoughts from an educator’s perspective and offered pragmatic suggestions

and insights. He became so involved that once he traveled with my wife Paivi and me to Israel,

just so he could better critique my work. His critical thinking and analysis is always insightful. I

also appreciate the comments posed by Dr. Gil Peterson, retired professor, president, and

chancellor of Lancaster Bible College. During his career he traveled to Israel some thirty-three

times. He is not only a great scholar and teacher, but also a wonderful friend who spent many

hours reviewing this beast of a manuscript.

Today so much of the academic world is known for its skepticism and humanism. These fine

scholars, however, stand on Scripture as the inspired, infallible, inerrant, Word of God.3 No

teacher is ever successful unless they have had some fine tutors, and I have been blessed with the

best of the best.

In the course of time, Mysteries of the Messiah, has grown to have a life of its own. As it

progressed, an increasing number of scholars became available to share their insight and

knowledge on video. Their mini-lectures add a whole new perspective to academic study,

3. The three terms are defined as follows: 1) “Inspired” means that all books of the Bible are the ideas of God expressed in the terms and words of the individual authors. 2) “Inerrant” means that the Bible contains no errors, it is entirely true in all it affirms, and 3) “Infallibility” means that the Bible is unfailing in its purpose. These attributes are extended to the original writings, also known as autographs.

http://www.biblearchaeology.org/

whether you are new to biblical studies or on the doctoral level. Only with the advent of the

Internet has this become possible. Among them are Dr. Heldt from Hebrew University, Dr. Lowe

from the University of the Holy Land, Dr. Paul Wright from Jerusalem University College and

many more. I am grateful to everyone one of them. Each has their credits mentioned at the end

of their video presentation.

One reason I had so many editors is that every time one finished editing, I made the corrections

and added another hundred and fifty pages. So finally, going down the home stretch to a finished

“term paper,” I am grateful for Bonnie Krepp for her proofreading. This e-book has truly become

a team project.

When this project began as a term paper, the Internet was in its infancy. I had no idea that within

a few years it would project this manuscript around the world. This new form of communication

opened a new world of transmitting information and ideas. I am thankful for the following

scholars and specialists who have shared their knowledge and expertise on videos that are linked

to the world wide web.

Avinoam Boyer Gordon Franz Petra Heldt

Michael Keating Malcolm Lowe John Metzger

Allen Philipps Majd Shufani Jakob Steinberg

Joe Wehrer Bryant Wood Paul Wright

Joel ben Yosef

All the contributions of so many who came by my side is now available for you because of a

talented computer and Internet technician, Austin Ginder. He too caught the vision of this project

and have made it available on the world-wide-web.

Whatever merits and deficiencies are found in this project, the former is greater and the latter are

fewer because of the generous help and constructive suggestions of so many. My opinions are

not necessarily those of the contributors. As was previously stated, few historians and writers

have been privileged to receive the level of scholarship and expertise that has been afforded to

me.

Finally, I am grateful to my loving wife, Paivi. We met in Jerusalem while I was working on this

and another research project. She was nearing the end of ten years of ministry to the poor and

Holocaust victims. She has a heart of gold and is an encourager who gave up many hours while I

was absorbed in books and glued to the computer. Yes, biblical research can have its unexpected

blessings, such as a beautiful sunset wedding along the Sea of Galilee and a life-long partner in

ministry.

Unit 01


Chapter 02

For Inquiring Minds

01.02.00.A PRAYING HANDS by Albrecht Durer. For those who have

naturally inquiring minds, there may not be a better image than this one of

praying hands.

01.02.01 Why is this Study Important?

A child was once asked to describe Jesus. He answered by saying that Jesus was the first

Christian who went to Sunday school every Sunday. Unfortunately, there are many who have

that same opinion today. This text will present the historical Jesus as He truly lived.

Jesus was an orthodox Jew who also intermingled with the Gentile Greeks and Romans who

lived in the Jewish land. Some of His actions had profound implications to them, which are not

readily identifiable by word studies. A change of perception and understanding is required by the

modern reader because we tend to interpret the words and miracles of Jesus from a Western-

Christian point of view, but seldom think of them from a first century Jewish, Greek or Roman

point of view.

This e-book was written for the student who has basic knowledge of the Bible, and the gospels in

particular. Without that foundational knowledge, this e-book might be a bit overwhelming. For

the student who has “the basics,” this will be an exciting resource. The established Bible teacher

will find this e-book provides historical and cultural insights that are often missed in other texts.

One might ask, “Why should one study the historical and cultural environment in which Jesus

ministered?” There are several reasons outlined below. The reader will,

1. Learn the context of His words and actions. Understanding the context gives clarity

and meaning of His instructions and their application for your life.

2. Get to know who Jesus was as a human and learn to know Him better on a personal

basis.

3. Find their faith become stronger through knowing that all the activities surrounding

Jesus’ life – including the things He did – had been predicted centuries earlier.

4. Learn to understand many of the allegories, parables,4 figures of speech, and other

literary devices used by the gospel writers.5

4. See Appendix 10, The Parables of Jesus. 5. An excellent resource for a comprehensive biblical study is Ethelbert W. Bullinger’s book, Figures of Speech Used in the Bible. (Grand Rapids: Baker. 1898, 1995).

5. Understand solutions to many problematic verses that have been labeled as “biblical

difficulties.” The gospels were not written with difficulties. These arose in the course of

time as man became more distant from the first century historical and cultural setting.

Most commentaries are a blend of hermeneutical6 and exegetical

7 explanations with the focus on

word studies and figures of speech. The historical and cultural aspects all too often are not given

sufficient attention. This study will clarify these points, resulting in a new and deeper

understanding of the gospel narratives. This manuscript has lessons in hermeneutics identified as

follows: “A Lesson in First Century Hermeneutics.” More than a dozen mini-lessons aid the

reader in understanding how the gospel writers interpreted their own Hebrew Bible. The term

hermeneutics, for the purpose of this manuscript, is the study of how a passage was understood

by those with whom Jesus conversed and taught.8

It is good to know what the gospels have to say, but it is even better to understand what they

mean. Words have histories. Only on rare occasions can a word be tied down to an

unchangeable meaning when considering all of the changes of culture and language. For

example, consider the simple word “table.” In Greek this noun has a secondary sense “a

banker’s table,” as in Matthew 25:27, where the “money exchangers” are literally, “the men who

sit at tables.”9

One would have to know the cultural context to understand the meaning of the

word. Could there be any possibility this is where the word “banker” originated? Could the

temple aristocrats have been private bankers? Knowledge of the cultural practices will enhance

the understanding of the words and actions of Jesus.

01.02.02 The Researcher’s Challenge

Concerning the author: Writers, scholars, and researchers, try as they might, are seldom as

objective as think they are. This seems to be especially true in politics and religion. In this case,

the author asked several individuals to help him be objective. Furthermore, just as the author

analyzed ancient writers for their philosophies and biases, he has his own. Therefore, it is

important to state that he is a Christian. But it is even worse than that – he is an evangelical

Christian.

6. The art and science of interpreting any text; It is from the Greek word hermeneuo, and is further defined as “the study and statement of the principles on which a text is to be understood. Bruce. “Hermeneutics.” 1:640; Zuck, Basic Bible Interpretation. 19. 7. Exegesis is the critical and analytical explanation of any text. 8. Bruce, “Hermeneutics.” 1:640.

9. Neill, Interpretation. 81.

At this point, a brief spiritual resume is in order. In 1973 he was healed instantly of an

occasional but painful back problem. Twenty-one years later he was diagnosed with a huge 16

cm. (6+ inches) late stage 4 chondrosarcoma tumor in his left hip – a cancer with almost zero

percent survival rate. The result of five surgeries, he lost his left hip, left leg, the upper lobe of

one lung and several chunks of the other, but was given a second chance of life.

After all that, in the summer of 2001 he returned to Israel for additional research. When he came

home, nodules were discovered again throughout both lungs and this time doctors said it was

hopeless. After all, there is a limited amount of lung tissue that can be removed after which life is

no longer viable. Friends at church prayed for him as they had done so many times before.

When he returned to the medical center three months later, all the nodules were gone and there

have been no additional signs of chondrosarcoma. Hopefully you can understand that he may

need a little help keeping bias out of his writing.

Concerning this study: Cultural customs varied among the Jewish people from area to area and

even within ancient Israel (Judaea). This study became more difficult when considering that

customs change, even if ever so slowly, from one century to another. For example, at the time of

Jesus, boys were educated in Jerusalem, but in Galilee both boys and girls were educated. To add

confusion to the cultural mix, not all Jewish sects agreed on this and, therefore, not all parents

educated both boys and girls in Galilee. Consequently, if an ancient document would be found

that states a certain position on educating children in Galilee, the researcher cannot assume that it

represents the opinion of all the people.

On another issue, in the process of reviewing hundreds of ancient extra-biblical (non-biblical)

writings, the challenge was to avoid attributing a custom or belief to the time of Jesus when it did

not belong to that time period. As Darrel Bock and Gregory Herrick said, “Because we cannot be

sure that ideas from a later period were also present in an earlier period, information coming

from these sources needs to be used with caution to avoid the danger of projecting concepts back

into an earlier period.”10

Learning the multifaceted environment of culture, politics, and religion

has become as much of an art as a science – adds understanding to the definition of

“hermeneutics.”

For the purpose of this study, the ideal writer of yesteryear quoted herein was one who lived in

the land of Jesus and at the time of Jesus. The further in time and geographical distance an

ancient writer was from the life of Christ, the more suspect that writer’s manuscript becomes.

That does not negate it – but it does raise the bar for discerning critique. Nearly all scholars

discount writings after the sixth or seventh centuries because they are little more than fanciful

legends. There are hundreds of ancient manuscripts in the possession of universities and

10. Bock and Herrick, Jesus in Context. 20.

museums pretending to provide additional detail to the life and ministry of Jesus. Remember,

Jesus said say there would be false teachers.

There are essentially three methods of approach to biblical studies. The options and methods

used here are as follows:

1. The chronological approach is one whereby the time line is the focus. This approach of

“when did it happen” helps the student organize the sequence in the ministry and life of

Jesus. For example, Matthew 4:11, Mark 1:13, and Luke 4:13 are each a concluding

statement about the wilderness temptation. The next verse in each of these three synoptic

gospels states that Jesus then went to Galilee. However, there was an eight to twelve

month time period between the desert and Galilee narratives which are filled in by John

1-4.11

2. The thematic or topical approach in one whereby the “why?” is the focus. In this form

of study, all similar subjects are grouped together so the reader acquires a better

understanding of issues important to Jesus.

3. The geographical approach one whereby the “where did it happen?” is the focus. The

synoptic gospels focus mainly on the Galilee area and the book of John is focused mainly

on events in Jerusalem. Unfortunately, the “why?” question becomes a secondary matter.

Mysteries of the Messiah is a blend of topical and chronological approaches. In the early days of

this study, the chronological approach was used throughout the entire manuscript. However it

soon became evident that it would be cumbersome for readers to use because the subjects were

disconnected. So this study was changed to a topical approach with the exceptions of the early

years and Passion Week.

01.02.03 The Analysis of Ancient Writings

In this research, great care was taken to authenticate the reliability of sources. With both

mythical and legendary information appearing real in various sources, especially on the Internet,

it is quite easy to arrive at conclusions that differ from historical truth. For example, while

researching Joseph of Arimathea, it was obvious that he was a member of the Sanhedrin and did

not agree with the high court on the fate of Jesus. Information beyond what is presented in the

Bible has been found to be highly speculative. One source says that he was the younger brother

of the Virgin Mary. Another indicates that he had attained wealth by shipping tin from Great

11. If we had only the synoptic gospels, we could conclude that the time period of Jesus’ ministry was about 18 to 20 or

22 months. With the gospel of John, we know Jesus ministered for a minimum of three and a half years. Bookman,

When God Wore Sandals. CD Trac 4 and 5.

Britain to various Roman cities. Furthermore, he is said to have been instrumental in getting a

church started in the British Isles somewhere between the years 37 and 62 or 63.

In this research, many legends were uncovered that are an attractive and tantalizing mixture of

minimal truth and maximum fiction. Joseph of Arimathea’s relationship with the Sanhedrin is

true, but everything else is creative fiction. There are no early and reliable records that confirm

his relationship to Mary and neither is there a reliable source for him having been a shipping

tycoon. Furthermore, standard history has repeatedly demonstrated that Christianity did not

come to Britain until centuries later. If this account were true, it would mean that the founding

of the church in Britain predated the founding of the church in Rome.

So where did this fanciful story originate? Historians believe the connection between Joseph and

Britain originated in the writings of the early church father Tertullian. More importantly, those

same scholars strongly believe this legend was not made by Tertullian personally, but was

inserted by a copyist or editor centuries later.

Another challenge of this research has been the phenomenal amount of information that was

processed. This data represents a wide variety of viewpoints and great care was taken to

determine what information was truthful, reliable and acceptable, and what needed to be

discarded. Several important factors need to be considered.

1. It was assumed that the gospel narratives were written with integrity and accuracy, as

the authors were motivated to communicate the events of Jesus with both historical and

theological accuracy. Amazingly, critical scholars believe biblical history was falsely

created to present theological truths. Yet, archaeological and literary evidence confirms

the historical accuracy and truth of the entire Bible – both Testaments.

2. Ancient writings, such as the Apocrypha, Pseudepigrapha, Josephus, Dead Sea Scrolls,

other works and authors are considered as primary historical and cultural sources

recognizing, however, their theological and/or political value could be tainted to reflect

the author’s personal doctrine and purpose. These extra-biblical sources are for literary,

historical and cultural understanding, and even the historical accuracy is sometimes

questioned.

3. Since the ancients obviously did not write for the modern inquiring and analytical

mind, frequently there are gaps in history where no information is available. Therefore,

when one gospel left a historical gap, we are dependent upon another gospel to provide

the necessary information.

4. Finally, some scholars have been concerned with the gospels as “primary sources,”

because, after two thousand years, the original manuscripts are lost. The same was said of

many Old Testament books. However, the discovery of the Dead Sea Scrolls (discussed

later) demonstrated that the Old Testament Scriptures were faithfully transmitted without

errors, other than an ink stroke here or there. Therefore, it can be assumed that the New

Testament books were also faithfully transmitted without errors.

One of the major resources is the writing of the first century historian, Josephus. His work time

and time again reflects accurate information, yet on occasion his bias appears, such as with

exaggerated population estimates. However, if it were not for his writings, our knowledge of

Jewish history - especially in the Greek and Roman Periods - would be drastically reduced.

Much of what we know today of certain events and persons important to Jewish history was

detailed for us by him and are not mentioned by any other source. Whatever his biases and

exaggerations might be, these are minimal in the overall body of knowledge he recorded.

Concerning rules of interpreting (known as “hermeneutics”) ancient works, both biblical and

extra-biblical, it should be noted that the rules in the biblical period sometimes differ in some

cases from what scholars use today. Examples of hermeneutics of the biblical era are illustrated

throughout this e-book where explanations of related Scriptures are needed.

A Lesson in First Century Hermeneutics:12

Here is an important note for today’s readers: While college text books have been written on the

science and art of hermeneutics, three rules (one of which is negative) are listed below.

1. The first is related to a question often posed by Sunday school teachers, “What does

the text say to me?” This question, as insightful as it may be, is hardly appropriate.

While the intent is to gain spiritual meaning, it assumes the imposition of our

understanding upon the text. The significant question to ask is “What did the text mean

to the author?” In order to determine the biblical author’s meaning one must determine

who is speaking (the subject); to whom (indirect object); and then answer the questions of

when, how, and why; which will enhance meaning as it will include history and culture.

2. A rule of interpretation not to be used is known as the Rule of First Use. It assumes

that the use of a word in the first place in the Bible applies to all subsequent applications.

The fallacy is that this negates the context of the word every time thereafter - a horrific

violation of hermeneutics. Each application must stand on its own merit. Therefore,

“Come now, and let us reason together” (Isa.1:18).

12. See 01.03.04 “Table of Hermeneutical Principals Used by First Century Jewish Writers.”

3. Finally, another rule is to remember that words have meaning in context with other

words. It has often been said that a verse taken out of context is a pretext and, therefore,

can lead to errors in understanding. Note the following example:

Major Premise: All Americans are fat

Minor Premise: John is fat

Conclusion: John is an American

Obviously John could be from any country in the world. Improper mixing of verses out of

context will always lead to erroneous conclusions.

Many believe the entire Bible literally, when in fact, they accept its teachings literally. Some

passages are figurative, others are intended to be factual and literal, but all are colored by the

context, history, and culture, both pagan and Jewish. No word-for-word translation can be

successful in presenting a “literal” translation because many nuances of the original language do

not have corresponding words in other languages. Scholars often go to great lengths to

determine the meaning of Greek and Hebrew words in the context but may understate the

historical and cultural influences. New Testament studies cannot be fully understood without a

foundational knowledge of the Old Testament and the first century Jewish culture. This work is

an attempt to bring forth the full dynamics of the words and works of Jesus by placing them in

the historical and religious context of His day. The lesson in hermeneutics ends with the

following sign.

< -------------------------------------------- >

(Note: This symbol represents the end of the hermeneutics lesson)

01.02.04 Priority of Writings

Various sources were acquired for this research. Generally writings closest to the life of Christ in

time and distance were considered the most reliable. Conversely, so-called insights written

during the Middle Ages cannot be considered even if in agreement with Scripture. This is

standard in all academic disciplines of biblical study. The sources used are listed below from the

most reliable to the least.

1. Bible

2. The Mishnah and related Jewish writings

3. Dead Sea Scrolls (Extra-Biblical Writings; 200 BC – AD70)

4. Flavius Josephus (AD 47-100)

5. Philo of Alexandria (20 BC – AD 50)

6. Various Church Fathers

7. Old Testament Apocrypha (also known as Deuterocanonical Books)

There is, however, an important point to consider in the prioritizing of resources. It is unfortunate

that many Christian scholars believe that the Jerusalem Talmud and the Babylonian Talmud do

not reflect Jewish life at the time of Jesus. Amazingly, some Jewish scholars disagree. Note the

following comments found on a Jewish website:

1. “The Talmud is, then, the written form of that which in the time of Jesus, was called

the Traditions of the Elders,” by Rabbi Michael L. Rodkinson

2. “The Jewish religion as it is today traces its descent, without a break, through all the

centuries, from the Pharisees,” as reported by the Universal Jewish Encyclopedia.13

More information is presented on this subject “02.02 Biblical And Extra-Biblical Writings.”

A Final Comment on Writings

This manuscript has survived computer crashes, freeze-ups and a host of other challenges. Truly

this work is a work of love and a calling, not for personal gain. The value of the extra-biblical

books, dozens of photographs and seemingly endless explanations will provide you, the reader,

with insights into the Jewish, Cultural, and Political World that shaped the Ministry Environment

of Jesus. Hopefully, this in turn will enable you to think, pray and minister to others with a

greater level of knowledge, insight and spiritual awareness.

01.02.05 Abbreviations

For the benefit of those readers who are not fully acquainted with various sources, abbreviations

in this book have been limited and the full names of various resources are frequently posted.

Biblical Abbreviations

Old Testament

Gen. Genesis

Ec. Ecclesiastes

Ex. Exodus

SS.

Song of

Solomon

Lev. Leviticus

Isa.

Isaiah

13. http://www.come-and-hear.com/navigate.html. April 11, 2012.

http://www.come-and-hear.com/navigate.html

Num. Numbers

Jer.

Jeremiah

Deut. Deuteronomy

Lam.

Lamentations

Jos.

Joshua

Ezek.

Ezekiel

Jg. Judges

Dan.

Daniel

Ruth Ruth

Hos.

Hosea

1 Sam. 1 Samuel

Joel

Joel

2 Sam. 2

Samuel

Amos.

Amos

1 Kg. 1 Kings

Ob.

Obadiah

2 Kg. 2 Kings

Jon.

Jonah

1 Ch. 1 Chronicles

Mic.

Micah

2 Ch. 2 Chronicles

Nah.

Nahum

Ezra Ezra

Hab.

Habakkuk

Neh. Nehemiah

Zph.

Zephaniah

Est. Esther

Hag.

Haggai

Job. Job

Zech.

Zechariah

Ps. Psalms

Mal.

Malachi

Prov. Proverbs

New Testament

Mt. Matthew

1 Tim.

1 Timothy

Mk. Mark

2 Tim.

2 Timothy

Lk. Luke

Tit.

Titus

Jn. John

Phm.

Philemon

Acts Acts

Heb.

Hebrews

Rom. Romans

Jas.

James

1 Cor. 1 Corinthians

1 Pet.

1 Peter

2 Cor. 2 Corinthians

2 Pet.

2 Peter

Gal. Galatians

1 Jn.

1 John

Eph. Ephesians

2 Jn.

2 John

Phl. Philippians

3 Jn.

3 John

Col. Colossians

Jude

Jude

1 Thess. 1 Thessalonians

Rev.

Revelation

2 Thess. 2 Thessalonians

Explanation of the Identification of the Dead Sea Scrolls (DSS)

The DSS and related fragments are identified with the following methodology:

1. The cave number.

2. The letter “Q” following the cave number separates the artifact from all other ancient

writings found elsewhere in Israel.

3. Artifact number

For example, the identification of “1QJub” refers to the fragment found in Cave 1, at Qumran

(where the Scrolls were discovered), book of Jubilee. At times a particular set of letters or name

will be attached as well, such as “CD” for Zadokite Document, also known as the Cairo

Document of the Damascus Covenanters

Multifarious Abbreviations

A.D. Anno Domini In the year of our

Lord14

a/k/a Also known as

a.m. Ante Meridiem Before noon

b. Born

B.C. Before Christ

c. Circa About, around, approximate

cf. Compare to or see

Ch. Chapter

d. Died

14. 03.06.02.

e.g. For example

ff. Following

MS(S) Manuscript(s)

p.m. Post Meridiem Afternoon

Other Abbreviations

Wherever quotations appear the names extra-biblical books quoted may be shortened, but are not

abbreviated. Footnotes contain both full and shortened titles.

Unit 01


Chapter 03

Tables of Content

01.03.00.A MOSES WITH THE TEN COMMANDMENTS by Philippe de

Champaigne, 1648. Just as there is more to life than the Ten Commandments, so

likewise there is more to the study of the gospels than these Tables of Content.

Please note ---

If this is your first time at this website, it is suggested that you first read the following three

sections, which are located above.

01.01.03 How to Use this Site

01.01.04 Develop Your Skill

01.01.05 Citation

Chapters 01 and 02 of Unit 01 are not posted in the General Table of Contents with the exception

of Sections 03, 04, and 05 above.

The Tables of Content are as follows:

01.03.01 Table 1 of Biblical Passages and Commentary

01.03.02 Table 2 of Photographs and Illustrations

01.03.03 Table 3 of Maps

01.03.04 Table 4 of Hermeneutical Principals Used by First Century Jewish Writers

01.03.05 Table 5 of Answers to Questions posed by Critics and Analytical Thinkers

01.03.06 Table 6 of Video Mini-lectures by Archaeologists, Historians, Scholars, and

Other Contributors.

01.03.01 Table 1 of Biblical Passages and Commentary

Unit 01 Introduction to this Website and E-book

(See Preview)

Unit 02 Cultural Background Studies

02.01 People Groups

02.01.01 Introduction

02.01.02 Arabs (See “Idumeans”)

02.01.03 Diaspora

02.01.04 Elders

02.01.05 Epicureans

02.01.06 Essenes

02.01.07 Gentiles

02.01.08 Greeks

02.01.09 Hassidim

02.01.10 Hellenists

02.01.11 Herodians

02.01.12 Idumeans

02.01.13 Jews

02.01.14 Pharisees

02.01.15 Romans

02.01.16 Sadducees

02.01.17 Samaritans

02.01.18 School Of Hillel

02.01.19 School Of Shammai

02.01.20 Scribes

02.01.21 Sicarii

02.01.22 Zealots

02.02 Biblical And Extra-Biblical Writings


02.02.02 Ante-Nicene Fathers

02.02.03 Apocrypha

02.02.04 Bible

02.02.05 Codex

02.02.06 Dead Sea Scrolls

02.02.07 Deuterocanonical Books

02.02.08 Didache

02.02.09 Gemarah

02.02.10 Gnosticism

02.02.11 Gospels

02.02.12 Hebrew Bible

02.02.13 Jewish Writings

02.02.14 Josephus

02.02.15 Midrash

02.02.16 Mishnah

02.02.17 New Testament (NT)

02.02.18 Oral Law

02.02.19 Old Testament (OT)

02.02.20 Oral Tradition

02.02.21 Pentateuch

02.02.22 Philo

02.02.23 Pliny The Younger

02.02.24 Pseudepigrapha

02.02.25 Septuagint

02.02.26 Talmud

02.02.27 Tanakh (See “Hebrew Bible”)

02.02.28 Targum

02.02.29 Torah

02.02.30 Tosefta

02.03 Significant Cultural Elements


02.03.02 Agriculture

02.03.03 Economy

02.03.04 Education

02.03.05 Ethnic Diversity

02.03.06 Family

02.03.07 Government

02.03.08 Language

02.03.09 Messianic Expectations

02.03.10 Occupations And Trades

02.03.11 Religious Institutions

02.04 Differences Between First Century Roman-Greek And Jewish

Worldviews


02.04.02 View Of God

02.04.03 Significant Writings & Truth

02.04.04 Position Of Man, View Of Life

02.04.05 Individualism vs. Community

02.04.06 Sabbath Day Observances

02.04.07 Work And The Purpose Of Education

02.04.08 Views Of Body, Soul, And Spirit

02.04.09 Understanding History And The Future

02.04.10 Divine Healing

02.04.11 Human And Divine Relationships

Unit 03 Historical Background

03.01 Ancient Judaea (4000 B.C. – 1040 B.C.)


03.01.02 c. 4000 B.C. +/- Adam And Eve

03.01.03 2100 – 1850 B.C. Abraham

03.01.04 1876 – 1446 B.C. Sojourn In Egypt

03.01.05 1446 B.C. The Exodus; The Torah; Moses And A Pagan Seer

Predict The Redeemer

03.01.06 1446 - 1050 B.C. Judges Rule God’s People

03.02 First Temple Period And Exile (1040 B.C. – 515 B.C.)

03.02.01 The United Monarchy

03.02.02 931-586 B.C. The Divided Monarchy

03.02.03 8th Century B.C. Isaiah

03.02.04 733 B.C. Israel Falls To The Assyrians; Israelites Deported To

The East; 723 B.C. Israel Ends

03.02.05 701 B.C. Assyrian Attack

03.02.06 626 B.C. Jeremiah Begins His Ministry

03.02.07 612 B.C. Assyrian Nineveh Falls To Babylon And Media

03.02.08 605 B.C. Judea Falls To The Babylonians; First Deportation Of

Jews To Babylon

03.02.09 597 B.C. Second Deportation Of Jews To Babylon With Daniel

And Ezekiel

03.02.10 587 – 516 B.C. Exilic Period

03.02.11 587 B.C. Third Deportation; Jerusalem And The Temple

Destroyed

03.02.12 6th Century B.C. Religion Of The Zoroaster

03.02.13 580s And 570s B.C. Edomite Invasions Into Jerusalem

03.02.14 539/538 B.C. Babylon Falls To The Persians (Persian Empire

539-331 B.C.)

03.02.15 723 - 539 B.C. Summary Of Significant Developments Of

Assyrian And Babylonian Captivities

03.03 Second Temple Period (515 B.C. – A.D. 70)

03.03.01 538 – 444 B.C. Exiles Return To Judea; Temple Reconstruction

Begins

03.03.02 515 B.C. Second Temple Completed

03.03.03 459 – 445 B.C. Ezra And Nehemiah

03.03.04 444 B.C. Prophecy Concerning Jesus And His Ministry

03.03.05 443 B.C. +/- Malachi

03.03.06 400 B.C. +/- Hebrew Bible Is Canonized.

03.04 Inter-Testament Background (C. 400 B.C. – A.D. 30)


03.04.02 350 B.C. Persians Capture Jerusalem

03.04.03 341 – 270 B.C. Epicurus

03.04.04 334 B.C. Summary Of Developments Of Persian Domination

That Shaped Jewish Life In The First Century.

03.04.05 334 – 63 B.C. Alexander The Great And The Hellenistic Period

03.04.06 334 B.C. Persia Falls To Alexander The Great

03.04.07 332 B.C. First Samaritan Temple Built

03.04.08 331 B.C. Alexander The Great Conquers Tyre And Judaea

03.04.09 323 B.C. Death Of Alexander The Great

03.04.10 319 B.C. Jewish Families Taken To Egypt; Ptolemy Dynasty Of

Egypt Rules Judaea; The Parthian And Roman Empires Begin To

Rise

03.04.11 311 B.C. Greek Seleucid Era Begins

03.04.12 301 B.C. Greek Seleucid Control Of The Holy Land Is Secured

03.04.13 283 B.C. Ptolemy Philadelphus, King Of Egypt; Septuagint

Translation Of Scripture

03.04.14 Third Century B.C. Greek Influences Challenge Jewish Values

And Traditions

03.04.15 200 B.C. Non-Rabbinic Writings Begin: Dead Sea Scrolls,

Apocrypha, And Pseudepigrapha

03.04.16 198 B.C. Syria And Jerusalem Come Firmly Under The Control

Of The Greek Seleucids

03.04.17 176 – 164 B.C. Antiochus IV Epiphanies, King Of Syria

Controls Jerusalem

03.04.18 171 B.C. Zadokite Priesthood Ends; Temple Priesthood Sold;

The Essenes

03.04.19 170 B.C. Messiah Predicted By Roman Poet Virgil

03.04.20 167 B.C., December, Antiochus IV Desecrates Temple

03.04.21 167 B.C. The Maccabean Revolt – 25 Years Of Military Battles

And Guerrilla War Begin

03.04.22 164 B.C. Greek Persecution Ends; Limited Jewish Independence

Begins

03.05 Jewish Sovereignty And Roman Conquest (c. 164 B.C. – A.D.70)


03.05.02 164 B.C. December; Temple Consecrated; Sanhedrin Resumes

03.05.03 162 B.C. Hellenized Jews Crucify 60 Hasidim Jews

03.05.04 153 B.C. Jonathan the High Priest and Governor, Jewish Anti-

Semitism Grows

03.05.05 143-135 B.C. Maccabean Revolt “Ended,” Simon Reigned

03.05.06 135-63 B.C. True Independence; Rule of the Hasmoneans

03.05.07 135-104 B.C. Rule of John Hyrcanus; Samaritan Temple

Destroyed

03.05.08 104 – 102 B.C. Rule of Aristobulus I

03.05.09 102 – 76 B.C. Rule of Alexander Jannaeus

03.05.10 90 – 88 B.C. Jewish Civil War; 80 Women And 800 Pharisees

Crucified

03.05.11 76 – 67 B.C. Queen Alexandra Salome Reigns; Pharisees Control

the Temple

03.05.12 Summary Influence of “Hellenistic Reform” (331 – 63 B.C.) that

shaped Jewish life in the First Century

03.05.13 67 – 63 B.C. Civil War Between Aristobulus II and John

Hyrcanus II; Roman Invasion

03.05.14 63 B.C. Honi, the Jewish Miracle Worker killed

03.05.15 63 B.C. Romans Order Attempts To Kill Infant Boys Because Of

Prophecy Of A New-Born King

03.05.16 63 B.C. Rome Conquers Judah; Hyrcanus II Installed as Ruler of

Israel

03.05.17 63 B.C. – A.D. 312 Roman Period

03.05.18 53 B.C. Parthians Attack and Kill the Roman General Crassus

03.05.19 50 B.C. Rabbi Nehumias Accurately Predicted the Messiah’s

Coming

03.05.20 47 B.C. Antipater Procurator of Judaea

03.05.21 47 B.C. Herod Becomes Military Commander; Executes

Hezekias, Massacres The Sanhedrin

03.05.22 44 B.C. Julius Caesar Assassinated; Augustus Reigns

03.05.23 43 B.C. Antipater Murdered; Another Parthian Threat

03.05.24 40 - 39 B.C. Brief Parthian Invasion of Jerusalem; Herod (the

Great) given Roman Military to Fight Parthians and Jewish

Freedom Fighters

03.05.25 37 – 4 B.C. Conquest and Rule by Herod the Great

03.05.26 30 – 20 B.C. School of Hillel; School of Shammai

03.05.27 24 – 21 B.C. Famine in Judaea

03.05.28 20 B.C. Treaty Established between Rome and Parthia

03.05.29 20 B.C. Leadership Change in Sanhedrin

03.05.30 20-19 B.C. Herod the Great Begins Temple Remodeling and

Expansion

03.05.31 22-10 B.C. Construction of the Artificial Seaport Harbor at

Caesarea

03.06 The Advent Of John The Baptist And Jesus (8-4 B.C.)

03.06.01 7 – 6 B.C. John The Baptist Is Born; Roman Peace

03.06.02 6 – 5 B.C. The Birth Of Jesus

03.06.03 5 – 4 B.C. Mary, Joseph, And Jesus Flee To Egypt

03.06.04 4 B.C. The Death Of Herod The Great

03.06.05 4 B.C. Jews Revolt At Passover; 3,000 Killed

03.06.06 4 B.C. – A.D. 41 The Divided Monarchy

03.06.07 4 B.C. – A.D. 6 Herod Archelaus Ethnarch Rules Over Judea,

Samaria, And Idumea

03.06.08 4 B.C. – A.D. 34 Herod Philip Tetrarch Rules Over Northern

Districts

03.06.09 4 B.C. – A.D. 39 Herod Antipas Tetrarch Ruled Over Galilee

And Perea

03.06.10 2 B.C. Sepphoris Becomes The Seat Of Government

03.06.11 4 (End) – 3 B.C. Mary, Joseph, And Jesus Return From Egypt

03.06.12 0 There Is No Year Zero

03.06.13 A.D. 1 Greeks Form A Trade Embargo Against Jews

03.06.14 A.D. 6 Jewish Revolt Against Archelaus; Zealot Movement

Solidified

03.06.15 A.D. 6 – 8 Jesus Goes To The Temple

03.06.16 A.D. 6 – 10 Coponius Replaces Herod Archelaus As Procurator

Of Judea

03.06.17 A.D. 6 – 15 Annas Appointed High Priest

03.06.18 A.D. 7 Samaritans Defile The Temple

03.06.19 A.D. 12 Artabanus III Becomes The King Of The Parthian

Empire

03.06.20 A.D. 14 – 37 Tiberius Caesar Of The Roman Empire

03.06.21 A.D. 16 – 17 Eleazar Ben Ananus Appointed High Priest

03.06.22 A.D. 18 – 36/37 Josephus Bar Caiaphas Appointed High Priest

03.06.23 A.D. 18 Herod Antipas Builds Tiberias

03.06.24 A.D. 19 Jews Rioted In Rome

03.06.25 A.D. 22 – 31 Sejanus, The Arch Enemy Of Tiberius Caesar

03.06.26 A.D. 26 – 36 Pontius Pilate Procurator Of Judaea

03.06.27 A.D. 27 The Ministry Of Jesus, The Christ Begins

Unit 04 – The Early Years Of Jesus

04.01 Introduction

04.01.01 Introduction; The World Stage is Set; John’s Prologue

04.01.02 Jn.1:1-2 The Eternality Of God.

04.01.03 Jn.1:3-18 The Word Of God Became The Person Jesus.

04.01.04 Lk. 1:1-4 Introduction By Luke

04.02 The Genealogies Of Jesus


04.02.02 Mt. 1:1-17 The Genealogy Of Jesus As Recorded By Matthew

04.02.03 Lk. 3:23b-38 The Genealogy Of Jesus As Recorded By Luke

04.03 The Births Of John The Baptist And Jesus

04.03.01 Lk. 1:5-17 (C. 6 – 4 B.C.) The Birth Of John Foretold

04.03.02 Lk. 1:18-25 Zechariah Made Speechless

04.03.03 Lk. 1:26-38 Nazareth; Mary Told Of Conception

04.03.04 Lk. 1:39-45 Village In Judea; Mary Visits Elizabeth

04.03.05 Lk. 1:46-56 Mary Gives Praise To God

04.03.06 Lk. 1:57-66 John The Baptist Is Born And Named

04.03.07 Lk. 1:67-80 Zechariah Prophesies Of John’s Ministry

04.03.08 Mt. 1:18-25a Joseph Is Told Of Mary’s Conception

04.03.09 Lk 2:1 Bethlehem (C. 6 – 5 B.C.); The Registration (Or Census)

04.03.10 Lk. 2:4-7 Bethlehem: The Birth Of Jesus

04.03.11 Lk. 2:8-14 Bethlehem: Angels Proclaim The Birth

04.04 The Christ Child Is Honored And Consecrated

04.04.01 Lk. 2:15-20 Bethlehem; Shepherds Honor The Infant Jesus

04.04.02 Lk. 2:21 Jesus Circumcised And Named

04.04.03 Lk. 2:22-24 Jerusalem; Jesus Is Presented In The Temple

04.04.04 Lk. 2:25-35 Jerusalem: Simeon Expresses Joy Of The Birth

04.04.05 Lk. 2:36-38 The Temple: Anna, The Prophetess Of Asher

04.04.06 Mt. 2:1-8 Jerusalem (c. 4 – 2 B.C.): The Magi Seek Jesus

04.04.07 Mt 2:9-12 The Star Of Bethlehem: The Magi Honor Jesus

04.05 The Great Escape And Return

04.05.01 Mt. 2:13-15 Escape To Egypt

04.05.02 Mt. 2:16-18 Bethlehem: Herod Orders The Slaughter Of Young

Boys

04.05.03 Mt. 2:19-23; Lk. 2:39-40 Nazareth: Return To Nazareth

04.05.04 Mt. 2:19-23; Lk. 2:39-40 From Egypt To Nazareth

04.06 The Boyhood Years Of Jesus


04.06.02 Lk 2:41-50 Jerusalem: Jesus Visits Temple

04.06.03 Lk. 2:51-52 Nazareth: Growing Up In Nazareth

04.07 Village Life In Nazareth

04.07.01 Daily Life In Nazareth

Unit 05 The Early Ministry Of Jesus

05.01 The Ministry Of John The Baptist


05.01.02 Lk. 3:1-6 (Mt. 3:1-3; Mk. 1:2-4) John Declares His Ministry

05.01.03 Mt. 3:4-6 (Mk. 1:5-6) Along The Jordan River: John Baptizes

Believers

05.01.04 Lk. 3:7-14 (Mt. 3:7-10) John Continues To Preach Repentance

05.02 The Introduction And Temptations Of Jesus


05.02.02 Lk. 3:15-18 (Mt. 3:11-12; Mk. 1:7-8) John Announces The

Christ

05.02.03 Mt. 3:13-17; Lk. 3:23a (Mk. 1:9-11) From Galilee To

Jordan: Jesus Is Baptized

05.02.04 Mt. 4:1-11; Mk. 1:13b (Lk. 4:1-13) Wilderness Mountain: The

Devil Tempts Jesus

05.03 The Witness Of John The Baptist

05.03.01 Jn. 1:19-28 Bethany: John Explains His Ministry

05.03.02 Jn. 1:29-34 John Introduces Jesus

05.04 The Ministry of Jesus Begins


05.04.02 Jn. 1:35-51 The First Disciples

05.05 Jesus Reveals Himself


05.05.02 Jn. 2:1-11 The First Miracle In Cana

05.05.03 Jn. 2:12 Interlude At Capernaum

05.05.04 Jn. 2:13-25 First Temple Cleansing, Merchants Driven Out

05.05.05 Jn. 3:1-21 Nicodemus And His New Birth

05.05.06 Jn. 3:22-36 Jesus And John In Judea

05.05.07 Lk 3:19-20 John The Baptist Imprisoned

Unit 06 - The Ministry Of Jesus Accelerates

06.01 The Ministry Of Jesus Begins In Galilee


06.01.02 Jn. 4:1-3 Judea: Jesus Leaves For Galilee By Way Of Samaria

06.01.03 Jn. 4:4-26 The Village Of Sychar; The Samaritan

Woman

06.01.04 Jn. 4:27-38 Spiritual Food

06.01.05 Jn. 4:39-42 Samaria: The First Woman Evangelist

06.01.06 Jn. 4:43-45 Galilee: Jesus Returns To The Provincial District Of

Galilee

06.01.07 Jn. 4:46-54 Cana: Boy Healed In Capernaum

06.01.08 Mt. 4:12-17; Lk. 4:14-15 (Mk. 1:14-15) Capernaum

06.02 Rejection In Nazareth


06.02.02 Lk. 4:16-30 Nazareth: Jesus Rejected In His Home

06.03 The Ministry Of Jesus Accelerates In Galilee

06.03.01 Lk. 5:1-11; Mt. 4:18-22 (Mk. 1:16-20) Sea Of Galilee: Peter

And The Catch Of Fish

06.03.02 Mk. 1:21-22 (Lk. 4:31-32) Jesus Teaches At Capernaum

06.03.03 Mk. 1:23-28; Lk. 4:33-37 Man Delivered From A Demon

06.03.04 Mk. 1:29-31; Lk. 4:39 (Mt. 8:14-15) Peter’s Mother-In-Law

Healed

06.03.05 Mk. 1:32-34 (Mt. 8:16-17; Lk. 4:40-41) Many Are Healed

06.03.06 Mk.1:35-38 (Lk. 4:42-43) Jesus Goes Out To Pray

06.03.07 Mt. 4:23-25 (Mk. 1:39; Lk. 4:44) Jesus Travels Throughout

Galilee

06.03.08 Mk. 1:40-45 (Mt. 8:1-4; Lk. 5:12-16) The Leper Is Healed, A

Messianic Miracle

06.03.09 Lk. 5:17; Mk. 2:2-4a; Lk. 5:17-19 (Mt. 9:1-2) Capernaum: The

Paralytic Is Healed Problem ??

06.03.10 Mk. 2:6-12 (Mt. 9:3-8; Lk. 5:21-26) Scribes Question Authority

Of Jesus

06.03.11 Mk. 2:13-14 (Mt. 9:9; Lk. 5:27-28) Region Of Galilee: Matthew

Is Called

Unit 07 – Opposition Against Jesus Grows

07.01 Jesus Stuns The Jewish Leadership


07.01.02 Lk. 5:29-30; Mt. 9:12-13 (Mk. 2:15-17) Eating With Sinners

07.01.03 Lk. 5:33-39 (Mt. 9:14-17; Mk. 2:18-22) Disciples Not Fasting

07.01.04 Jn. 5:1-15 Jerusalem: April A.D. 28, The Second Passover

07.01.05 Jn. 5:16-29 Resurrection And Life

07.01.06 Jn. 5:30-47 Discussion Of Authority

07.02 The Sabbath Challenge


07.02.02 Mt. 12:1-8; Mk. 2:23-28 (Lk. 6:1-5) Galilee: Plucking Grain

On Sabbath

07.02.03 Mt. 12:9-14; Mk. 3:1-6; Lk. 6:6-11 Healing On The Sabbath

07.03 Jesus The Master Teacher


07.03.02 Mk. 3:7-12; (Mt. 12:15-21) Bay Of The Parables

07.03.03 Lk. 6:12-16 (Mk. 3:13-19) Hills Near The Sea: Jesus Appoints

12 Disciples

07.03.04 Lk. 6:17-19 Great Crowds Gather

07.03.05 Mt. 5:1-12 (Lk. 6:20-23) Capernaum: Sermon On The Mount

Unit 08 – Topical Issues

08.01 Warning The Religious Leaders


08.01.02 Lk. 6:24-26 Woes Pronounced

08.01.03 Mt. 5:13-16 Salt And Light Of Believers

08.01.04 Mt. 5:17-20 The Law And Gospel

08.01.05 Mt. 5:21-26 The Sixth Commandment

08.01.06 Mt. 5:27-30 The Seventh Commandment

08.02 Marriage, Divorce, Oaths And Forgiveness


08.02.02 Lk. 16:14-18 Pharisees Scoff At Parable: Divorce Issues

08.02.03 Mt. 5:31-32 (Mt. 19:9; Mk. 10:12) Divorce Issues

08.02.04 Mt. 19:1b-10 (Mk. 10:2-9) Pharisees Question Divorce

08.02.05 Mt. 19:10-12; Mk. 10:10-12

08.02.06 Mt. 5:33-37 Honesty Without Swearing Or Oaths

08.02.07 Mt. 5:38-42; Lk. 6:31 Retaliation Forbidden

08.02.08 Mt. 5:43-47; Lk. 6:32-36; Mt. 5:48 Love For Enemies

08.03 Righteousness, Prayer, And Fasting


08.03.02 Mt. 6:1 The Principles Of Righteousness

08.03.03 Mt. 6:2-4 The Principle Of Giving Alms

08.03.04 Mt. 6:5-15 The Principle Of A Model Prayer (The Lord’s

Prayer)

08.03.05 Mt. 6:16-18 The Principle Of Fasting

08.04 Concerns Of Life

08.04.01 Mt. 6:19-23 Spiritual Treasures

08.04.02 Mt. 6:25-34 Avoiding Anxiety

08.04.03 Lk. 6:37-42 (Mt. 7:1-5) Hypocritical Judging

08.04.04 Mt. 7:6 Inappropriate Concerns

08.04.05 Mt. 7:7-12 Persistence Of Prayer

08.04.06 Mt. 7:13-14 The Narrow And Wide Gates Of Life

08.04.07 Mt. 7:15-20; Lk. 6:45; Mt. 7:21-23 Testing Religious Leaders

Cf. Mt. 18:11 Problem ??

08.04.08 Lk. 6:46; Mt. 7:24-27; Wise And Foolish Builders

08.05 Astonishing Power And Authority

08.05.01 Mt. 7:28-29 Crowd Is Astonished

08.05.02 Lk. 7:1-9; Mt. 8:11-13; Lk. 7:10 Centurion’s Healed

08.05.03 Lk. 7:11-17 Nain: Widow’s Only Son Raised From Death

08.05.04 Lk. 7:18-23 (Mt. 11:2-6) John The Baptist Questions

08.05.05 Lk. 7:24-28; Mt. 11:12-15; Lk. 7:29-30 Jesus Praises John

08.05.06 Lk. 7:31-35 (Mt. 11:16-19) Jesus Reproves Rejection

08.05.07 Lk. 7:36-50 Anointing By Sinful Woman

08.05.08 Lk. 8:1-3 Galilee: Women Provide Support

08.06 Of Nature, Demons, And Healings


08.06.02 Mk. 4:35-41 (Mt. 8:23-27; Lk. 8:22-25) Sea Of Galilee: Jesus

Calms The Sea

08.06.03 Mk. 5:1-20 (Mt. 8:28-34; Lk. 8:26-39) Gerasa: Demon-

Possessed Gerasene

08.06.04 Mk. 5:21-24a (Mt. 9:18-19; Lk. 8:40-42) Jairus Begs Jesus To

Heal

08.06.05 Mk. 5:24b-34 (Mt. 9:20-22; Lk. 8:43-48) Women Touches

Garment

08.06.06 Mk. 5:35-43 (Mt. 9:23-26; Lk. 8:49-56) Capernaum: Jairus’

Daughter Raised

08.06.07 Mt. 9:27-31 Two Blind Men Healed

08.06.08 Mt. 9:32-34 Mute Man Healed – The Second Messianic Miracle

Unit 09 – Turning Point In The Ministry Of Jesus

09.01 Rejection Of Jesus And His Message


09.01.02 Mk. 3:20; Mt. 12:22-24 (Lk. 11:14-23) Capernaum: Is Jesus A

Demon Or Son Of David?

09.01.03 Mt. 12:25-28; Lk. 11:20; Mt. 12:29-32 The Unpardonable Sin

09.01.04 Mt. 12:33-37; Mk. 3:20-21 Words Reflect The Heart

09.01.05 Mt. 12:38-42 (Lk. 11:29-32) The Sign Of Jonah

09.01.06 Mt. 12:43-45; Lk. 11:27-28 Need For Moral Reform

09.01.07 Mt. 12:46-50(Mk. 3:31-35; Lk. 8:19-21) Jesus Tells True

Kinship

09.02 Jesus Announces Woes; Leaders Attempt Entrapment

09.02.01 Lk. 11:33-36 Inner Righteousness

09.02.02 Lk. 11:37-52 Six Woes: Hypocrisy Condemned

09.02.03 Lk. 11:53-54 Leaders Try To Trap Jesus

09.02.04 Lk. 12:1-12 Warning Against Hypocrisy

09.03 Prophetic Parables And Actions


09.03.02 Lk. 12:13-21 Faith Of The Foolish Rich Man

09.03.03 Lk. 12:22-34 Trusting God’s Providence

09.03.04 Lk. 12:35-40 Parable Of Watchful Servants For Wedding

Banquet

09.03.05 Lk. 12:41-48 Exhortation To Watchfulness

09.03.06 Lk. 12:49-53 Division Predicted

09.03.07 Lk. 12:54-59 Discern The Times Correctly

09.03.08 Lk. 13:1-5 Urgency Of Repentance

09.03.09 Lk. 13:6-9 Unfruitful Fig Tree

09.03.10 Lk.13:10-17 Stooped Woman Healed

09.03.11 Mt. 13:10-17 (Mk. 4:10-12; Lk. 8:9-10) Purpose Of Parables

09.03.12 Mk. 4:33-34; Mt. 13:34-35 Parables Fulfill Prophecy

09.03.13 Mt. 13:1-9 (Mk. 4:1-9; Lk. 8:4-8) Sea Of Galilee: Parable Of The

Sower

09.03.14 Mt. 13:18-23 (Mk. 4:13-20; Lk. 8:11-15) Parable Of Sower

Explained

09.03.15 Mt. 13:24-30 (Mk. 4:26-29) Parable Of The Wheat And Tares

09.03.16 Mt. 13:36-43 Parable Of The Wheat And Tares Explained

09.03.17 Mt. 13:31-32 (Mk. 4:30-32; Lk. 13:18-19) Parable Of The

Mustard Seed

09.03.18 Mt. 13:33 (Lk. 13:20-21) Parable Of The Yeast

09.03.19 Mk. 4:21-25 (Lk. 8:16-18) Parable Of The Lighted Lamp

09.03.20 Mk. 4:26-29 Parable Of The Seed Growing

09.03.21 Mt. 13:44 Parable Of The Hidden Treasure

09.03.22 Mt. 13:45-46 Parable Of Valuable Pearl

09.03.23 Mt. 13:47-50 Parable Of The Dragnet

09.03.24 Mt. 13:51-53 Parable Of Treasures

09.04 The Cost Of Following Jesus

09.04.01 Mt. 8:18-22 (Lk. 9:57-62) Cost Of Following Jesus (“Foxes

Have Holes.”)

09.04.02 Lk. 9:59-62 (Mt. 8:21-22) (“Let The Dead Bury The Dead.”)

Unit 10 – Conflicts Increase; Ministries Of The Disciples Begin

10.01 The Disciples Begin To Function As Apostles


10.01.02 Mk. 6:1-6a (Mt. 13:53-58) Nazareth: Jesus Rejected Again

10.01.03 Mt. 9:35-38 (Mk. 6:6b) Need For Workers

10.01.04 Mt. 10:1-4; Mk. 6:7 (Lk. 9:1-2) Disciples Given Power To Heal

10.01.05 Mt. 10:5-15 (Mk. 6:8-11; Lk. 9:3-5) Disciples Instructed

10.01.06 Mt. 10:16-33 Disciples Warned

10.01.07 Mt. 10:34-39 Conflict And Sacrifice

10.01.08 Mt. 10:40-42 (Mk. 9:41) Receiving Disciples

10.01.09 Mt. 11:1; Lk. 9:6; Mk. 6:12-13 Disciples In Action

10.01.10 Mk 6:14-16; Lk 9:9b (Mt. 14:1-2) Perea: Herod Curious About

Jesus

10.01.11 Mk. 6:17-29 (Mt. 14:3-12a) Death Of John The Baptist

10.01.12 Lk. 9:10a; Mk. 6:30-34; Lk. 9:11 (Mt. 14:12-14; Jn. 6:1-4)

Bethsaida: The Disciples Return

10.01.13 Mk. 6:35-36; Jn. 6:5-7; Lk. 6:13; Jn. 6:8-9; Mk. 6:39-43; Jn.

6:14; Mk. 6:45; Jn. 6:15 (Lk. 9:12-17) The Sea Of Galilee Near

Bethsaida. 5,000 Fed

10.01.14 Jn. 6:16-18; Mk. 6:48a; Jn. 6:19a; Mk. 6:48b-52; Jn. 6:21b (Mt.

14:23b-27) Sea Of Galilee: Jesus Walks On Water

10.01.15 Mt. 14:28-33: Sea Of Galilee; Peter Walks On Water

10.01.16 Mt. 14:34-36; Mk. 6:53-56: Plain Of Gennesaret Or Galilee,

Miracles

10.01.17 Jn. 6:22-59 The Mystery Of Jesus’ Crossing

10.01.18 Jn. 6:60-66 Offended Disciples Turn Away

10.01.19 Jn. 6:67-71 Peter Affirms His Faith

10.01.20 Mk. 7:1-13 (See Also Mt. 15:1-9) Spring, A.D. 29

10.01.21 Mk. 7:14-16; Mt. 15:12-16; Mk. 7:18b-23

10.01.22 Jn. 7:1 Ministry In Galilee

10.01.23 Mk. 7:24-26a; Mt. 15:22b-28: Tyre And Sidon: Canaanite

Woman

10.01.24 Mk. 7:31-37; Mt. 15:31 Galilee And The Decapolis Deaf Man

Healed

10.01.25 Mk. 8:1-10 (See Also Mt. 15:29-39) Northeast Hills By The Sea;

Feeding Of 4,000

10.01.26 Mt. 16:1-4; Mk. 8:13; Magada: Pharisees and Sadducees Ask For

A Sign

10.01.27 Mk. 8:14-15; Mt. 16:7; Mk. 17-21a; Mt 16:11-12 Pharisees And

Yeast In Bread

10.01.28 Mk. 8:22-26 Bethsaida Blind Man Healed With Spit And The

Laying On Of Hands

10.01.29 Mt. 16:13-20 (Mk. 8:27-30; Lk. 9:18-20) Caesarea Philippi

10.01.30 Mt. 16:21-23 (Mk. 8:31-33; Lk. 9:21-22) Caesarea Philippi:

Suffering Foretold

10.01.31 Mk. 8:34-9:1; (See Also Mt. 16:24-28; Lk. 9:23-27) Caesarea

Philippi Burdens Of Discipleship

Unit 11 – The Transfiguration, Miracles, And Disciple Training

11.01 The Transfiguration


11.01.02 Mt. 17:1-8; Lk. 9:28-36a (Mk. 9:2-8) Mount Hermon: Jesus Is

Transfigured

11.01.03 Mt. 17:9-13; Lk. 9:36b (9:9-13) Mount Hermon: Apostles Ask

About Elijah

11.02 More Miracles And Discipleship Training

11.02.01 Mk. 9:14-28; Mt. 17:20-21 (Lk. 9:37-43a; 17:5-6) Near Mount

Hermon: The “Epileptic” Boy Healed

11.02.02 Mk. 9:30-32 (Mt. 17:22-23; Lk. 9:43b-45) Galilee: Death

Predicted Again

11.02.03 Mt. 17:24-27 Capernaum: Coin From A Fish

11.02.04 Mk. 9:33-35; Lk. 47-48; Mt. 18:5 Capernaum: Apostles Dispute

Rank

11.02.05 Mt. 18:7-9; Mk. 9:43-50 (Lk. 17:1-3a) Stern Warning About

Causing Others To Sin

Hyperlinks to bookmarks goes back by one step begins at 11.02.06

11.02.06 Mk. 9:38-41 (Lk. 9:49-50) Works Done In The Name Of Jesus

11.02.07 Mt. 18:15-17 Discipline Of A Brother

11.02.08 Mt. 18:18-20 Apostles Given Authority (“Binding And

Loosening”).

11.02.09 Mt. 18:21-22; Lk. 17:3-4 Peter Asks About Forgiveness

11.02.10 Mt. 18:23-25 Parable Of Servants In Debt

11.02.11 Jn. 7:2-9 Capernaum September 10-17, A.D. 29: Feast Of

Tabernacles, About Five Months Before His Crucifixion.

11.02.12 Jn. 7:10-24 Jesus Teaches In The Temple

11.02.13 Jn. 7:25-36 The Jews Discuss Arresting Jesus

11.02.14 Jn. 7:37-39 Spiritual Drink

11.02.15 Jn. 7:40-53; 8:1 In The Temple: Nicodemus Counsels Caution

11.02.16 Jn. 8:2-11 At The Temple; Woman Caught In Adultery

11.02.17 Jn. 8:12-20 Light Of The World

11.02.18 Jn. 8:21-30 Warning Against Unbelief

11.02.19 Jn. 8:31-47 Jesus Confronts The Religious Leaders With Severe

Sarcasm

11.02.20 Jn. 8:48-59 Jesus Declares His Eternal Existence

11.02.21 Jn. 9:1-12 Pool of Siloam. Third Messianic Miracle – Healing

The Man Born Blind

11.02.22 Jn. 9:13-17 Pool Of Siloam: Pharisees Question Man

11.02.23 Jn. 9:18-23 Pharisees Question The Healed Man’s Parents

11.02.24 Jn. 9:24-34 Pharisees Question Man Again

11.02.25 Jn. 9:35-41 Jesus Confronts The Healed Man

11.02.26 Jn. 10:1-6 The Sheep And Their Shepherd

11.02.27 Jn. 10:7-10 The Gate For The Sheep

11.02.28 Jn. 10:11-18 The Good Shepherd

11.02.29 Jn. 10:19-21 Jews Still Divided About Jesus

Unit 12 – The Galilean Ministry Ends

12.01 The Disciples Function As Apostles

12.01.01 Mt. 19:1-2; Lk. 9:51-56 (Mk. 10:1) Galilee To Samaria To Judea

12.01.02 Lk. 10:1-16 (Mt. 11:20-24) Seventy Disciples Sent Out

12.01.03 Lk. 10:17-24 Seventy Disciples Return.

12.01.04 Mt. 11:28-30 Rest For The Weary

12.01.05 Lk. 10:25-37 Parable Of The Good Samaritan

12.01.06 Lk. 10:38-42 Jesus With Martha And Mary

12.01.07 Lk. 11:1-4 Teaching How To Pray

12.01.08 Lk. 11:5-13 Parable Of A Midnight Friend

12.01.09 Jn. 10:22-30 Jesus Affirms His Own Deity

12.01.10 Jn. 10:31-39 Jews Attempt To Stone Jesus

12.02 The Perean Ministry


12.02.02 Jn. 10:40-42 To Perea (December 29-April 30)

12.02.03 Lk. 13:22-35 Perea; How Many Will Be Saved?

12.02.04 Lk. 14:1-6 Man Healed On The Sabbath.

12.02.05 Lk. 14:7-14 Banquet Place Of Honor.

12.02.06 Lk. 14:15-24; Mt. 22:14 Parable Of The Great Messianic

Banquet.

12.03 Jesus Goes Towards Jerusalem


12.03.02 Lk. 14:25-33 The Cost Of Discipleship

12.03.03 Lk. 14:34-35 Parable Of The Salt

12.03.04 Lk. 15:1-7 Parable Of The Lost Sheep

12.03.05 Lk. 15:8-10 Parable Of The Lost Coin

12.03.06 Lk. 15:11-32 Parable Of The Two Sons (Or The Parable Of The

Loving Father)

12.03.07 Lk. 16:1-13 Parable Of The Dishonest Manager

12.03.08 Lk. 16:19-31 Parable of the Rich Man and Lazarus.

12.03.09 Mt. 20:1-16 Vineyard Workers

12.03.10 Jn. 11:1-37 Bethany: The Miracle Of Lazarus.

12.03.11 Jn. 11:38-44 Bethany: Lazarus Raised To Life

12.03.12 Jn. 11:45-53 Jerusalem: Sanhedrin Plots To Kill Jesus

12.03.13 Jn. 11:54 Ephraim Jesus Goes To Ephraim

12.03.14 Lk. 17:11-19 Ten Lepers Healed

12.03.15 Lk. 17:20-35, 37 Coming Of Kingdom

12.03.16 Lk. 18:1-8 The Persistent Widow And Unrighteous Judge

12.03.17 Lk. 18:9-14 The Prayers Of The Self-Righteous Pharisee And Tax

Collector.

12.04 Miracles And Teachings Intensify

12.04.01 Mk. 10:13-16 (Mt. 19:13-15; Lk. 18:15-17) Jesus Blesses The

Children

12.04.02 Lk. 18:18-27; Mk. 10:18c (Mt. 19:16-26; Mk. 10:17-18b, 19-27)

The Rich Ruler; The Camel And The Eye Of A Needle

12.04.03 Mk. 10:32-34; Lk. 18:34 (Mt. 10:17-19) Road To Jerusalem:

Death Foretold Third Time

12.04.04 Mt. 20:20-21; Mk. 10:35-45 Men Of Selfish Honor - James And

John

12.04.05 Mk. 10:46-51; Lk. 18:42-43 (Mt. 20:29-34) Jericho: Blind

Bartimaeus Healed

12.04.06 Lk. 19:1-10 The [New Testament Era] Jericho: Zacchaeus

Receives Jesus

12.04.07 Lk. 19:11-28 Parable Of God’s Accountability

12.04.08 Jn. 11:55-57 Nissan 8; March 31, A.D. 30. Arrest Planned For

Passover.

12.04.09 Jn. 12:1-2; Mt. 26:7b-13; Mk. 14:9 Bethany: Mary Anoints Jesus

12.04.10 Jn. 12:9-11 Plot To Kill Lazarus

Unit 13 – The Passion Week Begins

13.01 Preview Of Events And The Triumphal Entry

13.01.01 Introduction And Summary Of The Passion Week Events

13.01.02 Jn. 12:12-13a; Mk. 11:9-10; Jn. 12:13b Jerusalem: The

Triumphal Entry

13.01.03 Lk. 19:29-31; Mt. 21:4-7; Mk. 11:4-7 (Jn. 12:14-16) Bethpage

And Bethany: Jesus Sends For Colt.

13.01.04 Lk. 19:36-40; Mk. 11:8 (Mt. 21:8-9) Jerusalem, Sunday

13.01.05 Lk. 19:41-44 Jesus Sees The Coming Destruction.

13.01.06 Mt. 21:10-11; Jn. 12:17-19 The Pharisees Recognize The

Popularity Of Jesus.

13.01.07 Mk. 11:11 (Mt. 21:17) Jesus Returned To Bethany.

13.02 Prediction Of Judaea And Plots Of Jesus’ Death

13.02.01 Mk. 11:12-14 (Mt. 21:18-19) April 3, A.D. 30 Unfruitful Fig

Tree Cursed.

13.02.02 Mk. 11:15-17 (Mt. 21:12-13; Lk. 19:45-46) Second Temple

Cleansing, Merchants Driven Out

13.02.03 Mk. 11:18 (Lk. 19:47-48) The Temple Courts In Jerusalem: Plot

To Kill Jesus Delayed.

13.02.04 Mt. 21:14-16 In The Temple Courts: The Children Praise Jesus.

13.02.05 Mk. 11:20-21; Mt. 21:20-22; Mk. 11:25-26 From Bethany To

Jerusalem: Tuesday Nissan 12: Lesson From The Fig Tree

13.02.06 Jn. 12:20-26 Jesus Explains The Purpose Of His Death.

13.02.07 Jn. 12:27-33 Foretelling His Crucifixion.

13.02.08 Jn. 12:34-36; Mk. 11:19 Bethany: Call For Walking In Light.

13.03 The First Examination Of Jesus


13.03.02 Mk. 11:27-33 (Mt. 21:23-27; Lk. 20:1-8) In The Temple: The

Authority Of Jesus Questioned

13.03.03 Mt. 21:28-32 Parable Of The Two Sons.

13.03.04 Mk. 12:1-9; Lk. 20:9-16 (Mt. 21:33-41) Parable Of The

Householder And The Only Son.

13.03.05 Mt. 21:42-44 (Mk. 12:10-11; Lk. 20:17-18) In The Temple: The

Stone The Builders Rejected.

13.03.06 Mt. 21:45-46; Lk. 20:19 (Mk. 12:12) Religious Leaders

Angered.

13.03.07 Mt. 22:1-14 Parable Of The Wedding Banquet.

13.04 The Second Examination Of Jesus


13.04.02 Mt. 22:15a; Lk. 20:20-26 (Mk. 12:13-17) Herodians And

Pharisees Ask Jesus About Taxes.

13.04.03 Mt. 22:23-33 (Mk. 12:18-27; Lk. 20:27-38) The Theological

Issue Of The Resurrection Questioned

13.04.04 Mk. 12:28-34 (Mt. 22:34-40; Lk. 20:39-40) The Greatest

Commandment: The “Shema.”

13.04.05 Mt. 22:41-45; Mk. 12:37b; Mt. 22:46 (Lk. 20:41-44) Jesus Asks

The Pharisees About His Own Ancestry.

13.04.06 Mt. 23:1-12 (Mk. 12:38-40; Lk. 20:45-47) Self-Righteousness

Of The Religious Leaders Condemned.

13.05 The Fourth Level Of Pharisees Condemned


13.05.02 Mt. 23:13-15 False Religious Piety Condemned

13.05.03 Mt. 23:16-24 Legalistic Religious Attitude Condemned.

13.05.04 Mt. 23:25-28 Hypocrisy Condemned.

13.05.05 Mt. 23:29-36 Jesus Condemned Persecution Of God’s Prophets.

Unit 14 – The Passion Mid-Week

14.01 Prophecies Of His Crucifixion And Return

14.01.01 Mt. 23:37-39 Jesus Laments Over Jerusalem.

14.01.02 Mk. 12:41-44 (Lk. 21:1-4) The Righteous Widow

14.01.03 Mk. 13:1-2 (Mt. 24:1-2; Lk. 21:5-6) Leaving The Temple,

Tuesday; Jesus Predicts That The Temple Will Be Destroyed

14.01.04 Mk. 13:3-7a; Lk. 21:11b; Mk. 13:7b-12; Mt. 24:12; Mk. 13:13;

Mt. 24:14-15; Lk. 21:20-24; Mt. 24:20-31; Lk. 21:25-28; Mt.

24:32-35 The Olivet Discourse; Disciples Ask About His Return

14.01.05 Mt. 24:36-44; Lk. 21:36 (Mk. 13:32-33); Exact Times Of His

Return Unknown

14.01.06 Lk. 21:34-36; Mk. 13:34; Mt. 24:45-51; Mk. 13:35-37 Jesus

Urges Watchfulness.

14.01.07 Mt. 25:1-13 The Wise And Foolish Virgins.

14.01.08 Mt. 25:14-30 Parable Of The Talents (Emphasizing Laboring).

14.01.09 Mt. 25:31-46 Application Of Parables: The Coming Judgment Of

The Gentile Nations.

14.01.10 Lk. 21:37-38 At The Temple (After The Olivet Discourse)

14.01.11 Mt. 26:1-5 (Mk. 14:1-2; Lk. 22:1-2) Tuesday; Jesus Foresees His

Crucifixion.

14.01.12 Lk. 22:3-4; Mt. 26:15; Lk. 22:6 (Mk. 14:10-11); Judas Plans The

Betrayal Of Jesus.

14.02 Encouragement And Final Passover

14.02.01 Jn. 12:37-43 Non-Believers Fulfill Prophecy.

14.02.02 Jn. 12:44-50 Final Appeal To His Beloved People.

14.02.03 Lk. 22:7-13 (Mt. 26:17-19; Mk. 14:12-16) Upper Room:

Disciples Make Preparations For Passover

14.02.04 Lk. 22:14-16 Upper Room (The “Last Supper”) Importance Of

Occasion.

14.02.05 Lk. 22:17-20 (Mt. 26:26-29; Mk. 14:22-25) The Upper Room: A

Memorial To Jesus.

14.02.06 Lk. 22:21-32 Jesus Hints Of His Betrayer Causing Disciples To

Argue

14.02.07 Jn. 13:1-10 The Upper Room: Jesus Humbly Washes The

Apostles’ Feet

14.02.08 Jn. 13:12-17 Jesus Explains Washing.

14.02.09 Jn. 13:18-21 (Mt. 26:20-21; Mk. 14:17-18) Jesus Predicts His

Betrayal

14.02.10 Mt. 26:22-24; Jn. 13:22-27a; Mt. 26:25 (Mk. 14:19-21; Lk.

22:22) The Upper Room; The Betrayer Is Identified

14.02.11 Jn. 13:27b-30 Jesus Sends Judas Out.

14.02.12 Jn. 13:31-35 Jesus Commands Love For The Brotherhood

14.02.13 Jn. 13:36-38; Lk. 22:31-34 Peter Makes A Request

14.02.14 Jn. 14:1-4 Jesus To Prepare A Heavenly Place

14.02.15 Jn. 14:5-7 Thomas Wants To Know The Way

14.02.16 Jn. 14:8-14 Philip Wants To See The Father

14.02.17 Jn. 14:16-21 Jesus Promises The Holy Spirit

14.02.18 Jn. 14:22-24 Apostle Judas Questions Jesus

14.02.19 Jn. 14:25-31 Jesus Predicts His Return

14.02.20 Lk. 22:35-38 Fulfillment Of Isaiah’s Prophecy.

14.02.21 Mt. 26:30-32 (Mk. 14:26-28; Lk. 22:39) The Upper Room:

Singing The Hallel

14.02.22 Mt 26:33-35 (Mk 14:29-31) Peter Announces His Loyalty

Unit 15 – The Passion Escalates

15.01 The Final Discourse

15.01.01 Jn. 15:1-8 Imagery Of Vine And Branches

15.01.02 Jn. 15:9-17 Command To Love One Another

15.01.03 Jn. 15:18-16:4 Jesus Warns Of Their Persecution

15.01.04 Jn. 16:5-15 The Necessity Of Jesus Leaving

15.01.05 Jn. 16:16-24 Promise Of Joy Out Of Sorrow

15.01.06 Jn. 16:25-33 Explanations Will Bring Understanding

15.01.07 Jn. 17:1-5 Jesus Prays For Himself

15.01.08 Jn. 17:6-19 Jesus Prays For Disciples

15.01.09 Jn. 17:20-26 Jesus Prays For Believers

15.02 The Betrayal And Arrest


15.02.02 Jn. 18:1; Mk. 14:32-34 (Lk. 22:40; Mt. 26:36-38) The Agony Of

Gethsemane

15.02.03 Mk. 14:35-36; Lk. 22:43-45; Mt. 26:40-41 Mount Of Olives;

Jesus Prays In Agony As The Disciples Sleep

15.02.04 Mt. 26:42 Jesus Prays A Second Time

15.02.05 Mt. 26:43-46 (Mk. 14:40-42) Jesus Prays A Third Time

15.02.06 Jn. 18:2-3; Mk. 14:43-44; Lk. 22:47-48; Mk. 14:45 (Mt. 26:47-

50a) Judas Betrays Jesus

15.02.07 Jn. 18:4-9 Disciples Safety Insured

15.02.08 Mk. 14:46; Lk. 22:49; Jn. 18:10-11; Mt. 26:52-54; Lk. 22:51

Peter Cuts Off The Servant’s Ear

15.02.09 Lk. 22:52-53; Jn. 18:12; Mt. 26:56b; Mk. 14:51-52 Jesus Chides

Arrest

15.03 The Three Jewish Trials


15.03.02 Jn. 18:13-14 Jerusalem: First Trial: Jesus Led To Annas

15.03.03 Jn. 18:15-17 Peter’s First Denial

15.03.04 Jn. 18:19-23 Jesus Before Annas

15.03.05 Lk. 22:54 (Mt. 26:57-58; Mk. 14:53-54 Jn. 18:18-24) Second

Trial; To Caiaphas The High Priest

15.03.06 Lk. 22:55-57; Mt. 26:69-72 (See Also Mk. 14:66-70a; Jn. 18:25)

Peter Again Denies Jesus

15.03.07 Mk. 14:55-60; Mt. 26:63; Mk. 62b-66; Second Jewish Trial:

Before Caiaphas

15.03.08 Lk. 22:63-65 (Mt. 26:67-68; Mk. 14:65) Jesus Is Abused

15.03.09 Mt. 26:73-74a; Jn. 18:26-27a Peter Denies Jesus Again

15.03.10 Jn. 18:27b; Lk. 22:61-62 The Rooster Crows And Peter Weeps

15.03.11 Lk. 22:66-71; Mt. 27:1 Daybreak, The Third Trial, Final Jewish

Ratification. Third Trial: Sanhedrin Condemns Jesus.

15.03.12 Mt. 27:3-5; Acts 1:18b-19; Mt. 27:6-10 Judas Commits Suicide.

15.04 The Three Roman Trials


15.04.02 Mt. 27:2; Jn. 18:28-30; Lk. 23:1-2; Jn. 18:28-32; Fourth Ministry

Passover, April 30. In The Praetorium: First Roman Trial: Jesus

Taken Before Pilate.

15.04.03 Jn. 18:33-38; Mt. 27:11-14 (Mk. 15:2-5; Lk. 23:3-4) First Roman

Trial; Pilate Questions Jesus

15.04.04 Lk. 23:5-7 Pilate Sends Jesus To Herod

15.04.05 Lk. 23:8-12, The Palace Of Herod: Second Roman Trial Jesus

Before Herod Antipas

15.04.06 Mt. 27:19; Lk. 23:13-16 Praetorium, Thursday Morning; Third

Roman Trial: Pilate’s Warning And Questions Release

15.04.07 Mk. 15:6-10; (Mt. 27:15-18; Jn. 18:39) Jesus Or Barabbas

15.04.08 Mk. 15:11; Jn. 18:40; Lk. 23:18-19; Mt. 27:20-21 Crowd

Demands Barabbas.

15.04.09 Mt. 27:22-23; Lk. 23:20-23 (Mk. 15:12-14) Jesus’ Crucifixion

Demanded.

15.04.10 Lk. 23:24-25 (Mt. 27:26; Mk. 15:15; Jn. 19:16) Barabbas Is

Released.

Unit 16 – The Crucifixion And Burial Of Jesus

16.01 The Crucifixion


16.01.02 Jn. 19:1; Mt. 27:27-30 (Mk. 15:16-19) Jesus Humiliated With

Sarcastic Kingship

16.01.03 Jn. 19:4-6 Pilate Presents Jesus

16.01.04 Jn. 19:7-11 Jesus Questioned Again

16.01.05 Jn. 19:12-15 Before Pilate in the Antonia Fortress, adjacent to

the Temple

16.01.06 Mt. 27:24-25 Pilate Washes His Hands

16.01.07 Mk. 15:20; Jn. 19:17 (Mt. 27:31) Jesus Is Led Out

16.01.08 Mk. 15:21-22 (Lk. 23:26; Mt. 27:32) Simon Of Cyrene

16.01.09 Lk 23:27-31 Women Weep For Jesus

16.01.10 Lk. 23:32-34a; Mk. 15:23, 25, 27-28 (Mt. 27:33-34, 38; Jn.

19:18) 9:00 A.M. – Noon; First Day Of Passover. Jesus Is

Crucified

16.01.11 Jn. 19:19-22 (Mt. 27:37; Mk. 15:26; Lk. 23:38) Inscription On

Cross

16.01.12 Jn. 19:23-24 (Mt. 27:35-36; Mk. 15:24; Lk. 23:34b) Soldiers

Cast Lots

16.01.13 Mt. 27:39-44; Lk. 23:35-37 (Mk. 15:29-32) Crowd Mocks Jesus

16.01.14 Lk. 23:39-43 Thief Asks Remembrance

16.01.15 Jn. 19:25-27 Jesus Provides For Mary, His Mother

16.01.16 Mt. 27:45-47 (Mk. 15:33-35; Lk. 23:44-45a) The Wrath Of

God: 12:00 Noon To 3:00 P.M.; Jesus Cries Out

16.01.17 Jn. 19:28; Mt. 27:48a; Jn. 19:29b; Mt. 27:49 (Mk. 15:36) On The

Cross; Jesus Is Given Drink

16.01.18 Jn. 19:30a; Lk. 23:46a; Jn. 19:30b (Mt. 27:50; Mk. 15:37) On

The Cross; Jesus Dies.


17.01 Miraculous Events That Occurred At His Death


17.01.02 Mt. 27:51 (Mk. 15:38; Lk. 23:45b) Miraculous Events

17.01.03 Mt. 27:52-54; Mk. 15:40-41; Lk. 23:48-49 People Struck With Awe

17.01.04 Jn. 19:31-37 Jesus Is Pierced

17.02 Jesus Is Laid To Rest

17.02.01 Mk. 15:42-43a Lk. 23:51a; Mk. 15:43b-45 (Mt. 27:57-58; Jn.

19:38a) Garden Near Golgotha; Joseph Asks For Body

17.02.02 Jn. 19:38b-40; Mt. 27:59-60a; Jn. 19:42; Mt. 27:60b Lk. 23:55-

56 Calvary; Jesus Is Buried.

17.02.03 Mt. 27:62-66 Thursday Night Or Early Friday Morning; Soldiers

Guard Tomb.

Unit 18 Resurrection And Appearances

18.01 Risen From The Grave


18.01.02 Mt. 28:2-4 Sunday Morning Stone Was Rolled Away

18.01.03 Mk. 16:1-4 (Mt. 28:1; Lk. 24:1-3; Jn. 20:1) At The Tomb;

Women Came To The Tomb

18.01.04 Mk. 16:5-7 (Mt. 28:5-7) Resurrection Announced

18.01.05 Lk. 24:4-8 Women Reminded Of Prophecy

18.01.06 Mk. 16:8; Jn. 20:2-10 Women Leave In Fear While Peter And

John Visit The Tomb

18.01.07 Mk. 16:9; Jn. 20:11-17 Jesus With Mary Magdalene

18.01.08 Mt. 28:8-10 Jesus Appears To The Women

18.01.09 Mt. 28:11-15 Chief Priests Try To Explain The Missing Body

18.01.10 Lk. 24:9-11 (Mk. 16:10-11; Jn. 20:18) Women Tell Of Seeing

Jesus

18.01.11 Lk. 24:13-27 (Mk. 16:12) The Road To Emmaus; Jesus

Appeared To Cleopas

18.01.12 Lk. 24:28-32 Emmaus, Sunday Morning; Jesus Is Revealed

18.01.13 Lk. 24:22a; Jn. 20:19a; Lk. 24:33b-35 Cleopas Tells Of

Appearance Of Jesus

18.01.14 Mk. 16:14; Lk. 24:36-43; Jn. 20:20; Lk. 24:44 (Cf. 1 Cor. 15:7)

Sunday Night; Jesus Appears To Disciples

18.01.15 Jn. 20:21-23 Apostles Receive Authority

18.01.16 Jn. 20:24-29 The Doubting Thomas

18.01.17 Jn. 21:1-14 Later At The Sea Of Galilee; Jesus Appears To

Disciples.

18.01.18 Jn. 21:15-19 Peter Reinstated And His Death Foretold

18.01.19 Jn. 21:20-24 John’s Death Questioned

18.02 Final Instructions And

Ascension

18.02.01 Mt. 28:16-20; Mk. 16:16-18 Jesus Commissions Apostles

18.02.02 Lk. 24:45-49; Acts 1:3-4a Parting Instructions

18.02.03 Lk. 24:50; Acts 1:6-11 Jesus Ascends

18.02.04 Acts 1:12-14 Jerusalem; Jerusalem Disciples Return Joyfully

18.02.05 Acts 1:15-26 Matthias Chosen As Judas’ Replacement

18.02.06 Mk. 16:20; Jn. 20:30-31; 21:25 The Disciples Preached And

Performed Miracles

Unit 19 Appendices

Appendix 1: Terms Of Service Of The Annas Family Temple Priests And Roman

Rulers

Appendix 2: The Life Of Joseph As A Prophetic Picture Of Jesus

Appendix 3: The Life Of Moses As A Prophetic Picture Of Jesus

Appendix 4: The Ten Commandments Confirmed by Jesus.

Appendix 5: The Levitical Feasts As Prophetic Reflections Of Jesus

Appendix 6: Old Testament Sacrifices and Jesus

Appendix 7: Major Old Testament Prophecies Fulfilled By Jesus

Appendix 8: The Two Natures of Jesus

Appendix 9: The Hebraic Roots Of Salvation Through Jesus

Appendix 10: The Parables Of Jesus

Appendix 11: The Mysteries Of Hebrew Poetry In The Gospels

Appendix 12: Natural Expressions By Jesus Without Quotations

Appendix 13: Examples To “Non-Existent Verses” By Jesus And Their

Explanations

Appendix 14: Numerical Values Of Hebrew Letters

Appendix 15: Daniel’s Prophecy Of Seventy Sevens

Appendix 16: Divisions of the Day

Appendix 17: The Noahide Commandments

Appendix 18: The Eighteen Benedictions

Appendix 19: The Chronological Life Of Jesus

Appendix 20: Table of Currency / Coinage

Appendix 21: Seven Proclamations of the Innocents of Jesus

Appendix 22: Major Prophecies Of The Last Days And The Second Coming Of

Jesus

Appendix 23: Positive And Negative Receptions Of Jesus And Early Christians

Appendix 24: Premillennialism In The Early Church

Appendix 25: False Prophets, Rebels, Significant Events, And Rebellions That

Impacted The First Century Jewish World.

Appendix 26: Glossary Of Technical Terms

: The Faith of the Disciples and Gospel Writers

Appendix 28: Bibliographic Sketches Of Quoted Early Church Fathers

Appendix 29: Heresies In The Church (And Their Reemergence Today)

Appendix 30: Hermeneutics 101: Basic Rules of Interpretation

Appendix 31: Recommendations For Further Study

01.03.02 Table 2 of Photographs and Illustrations

Unit 02 – Cultural Background Studies

02.01 People Groups

02.01.00.A. Christ And The Young Child

02.01.05.A. Fragment Of Philodemus’ Epicurean Writing.

02.01.16.A. Evidence Of Sadducean Extravagance.

02.01.16.B. Sadducean Tomb Inscription.

02.01.17.A. Ruins Of The Samaritan Temple.

02.02 Biblical And Extra-Biblical Writings

02.02.00.A. Baruch Writing Jeremiah’s Prophecies.

02.02.03.A. The Heliodorus Stele.

02.02.05.A. The Codex Sinaiticus.

02.02.06.A. Young Scholars Examine An “Ancient Jar.”

02.03 Significant Cultural Elements

02.03.00.A. Children In A Synagogue School.

02.03.11.A. Illustration Of Various Religious Groups And Their

Relationship To The Sadducees.

02.04 Differences Between First Century Roman-Greek And Jewish

Worldviews

02.04.00.A. Salome’s Exotic Dance.

Unit 03 – Historical Background

03.01 Ancient Judaea (4000 B.C. – 1040 B.C.)

03.01.00.A. The Sacrifice Of Isaac

03.01.04.A. Illustration From An Egyptian Tomb.

03.01.05.A. Plaster Fragments Of The Balaam Tel Deir ‘Alla Inscription.

03.02 First Temple Period And Exile (1040 B.C. – 515 B.C.)

03.02.00.A. Samuel Anoints David.

03.02.01.A. The “King David Fragment.”

03.02.05.A. Captured Israelites Honor King Sennacherib.

03.02.05.B. Sennacherib’s Record Of His Siege Against Jerusalem.

03.02.08.A. Israelites March Into Babylon.

03.02.09.A. The Babylonian Chronicle For The Years 605-595 B.C.

03.02.14.A. The Cyrus Cylinder (538 B.C.).

03.02.14.B. The Tomb Of Cyrus The Great.

03.02.15.A. A Tablet From Babylon Reads “If I Forget Thee, O

Jerusalem.”

03.03 Second Temple Period (515 B.C. – A.D. 70)

03.03.00.A. The Rebuilding Of The Temple.

03.03.03.A. An Excavated Section Of Nehemiah’s Wall.

03.04 Inter-Testament Background (c. 400 B.C. – A.D. 30)

03.04.00.A. A Greek-Seleucid War Elephant In Battle.

03.04.05.A. A Mosaic Of vs. The Invincible King

Darius III.

03.04.17.A. Coins Of Antiochus IV Epiphanies.

03.04.21.A. A Bowl With A Painted Greek War Elephant.

03.05 Jewish Sovereignty And Roman Conquest (C. 164 B.C. – A.D.70)

03.05.00.A. Sea-Going Ships Of Hasmonean Days

03.05.02.A. The House Of The Maccabees Family Tree.

03.05.09.A. A Model Of A Hasmonean Merchant Ship.

03.05.12.A. Hellenistic Art-Fresco In A Jewish Tomb.

03.05.12.B. An Illustration Of The Home Of A Sadducee.

03.05.13.A. Coin Of John Hycranus II.

03.05.25.A. The Generational Tree Of The Maccabees.

03.05.25.B. The Caves Of Mount Arbel

03.05.25.C. Ruins Of The Herodian Palace-Fortress.

03.05.25.D. An Illustration Of The Herodian Palace-Fortress.

03.05.25.E. An Illustration Of Caesarea Maritima.

03.05.25.F. A Model Of Herod’s Hippodrome

03.05.25.G. Ruins Of The Hippodrome In Jerash.

03.05.25.H. A Model Of Herod’s Theater.

03.05.25.I. The Temple Ruins Of Emperor Augustus.

03.05.25.J. Statuettes Of Healing Gods.

03.05.30.A. The Machpelah.

03.05.30.B. A Model Of Herod’s Temple.

03.06 The Advent Of John The Baptist And Jesus (8-4 B.C.)

03.06.00.A. John The Baptist Preaching In The Wilderness.

03.06.04.A. Family Tree Of Herod The Great

03.06.04.B. NASA Graphic Of The Lunar Eclipse On March 12, 4 B.C.

03.06.14.A. Coin Of Tiberius Caesar.

03.06.26.A. Coins Of Pontius Pilate.


04.01 Introduction

04.01.00.A. Summary Of The Bible

04.02 The Genealogies Of Jesus

04.02.00.A. An Angel Visits The Virgin Mary.

04.03 The Births Of John The Baptist And Jesus

04.03.00.A. Mary Visits Elizabeth.

04.03.01.A. The Burial Ossuary Of Miriam.

04.03.01.B. A Temple Incense Vessel.

04.03.03.A. A Second Century Katuvah.

04.03.06.A. A Common Writing Tablet.

04.03.09.A. A Relief Stone Carving A Roman Census.

04.03.09.B. Roman Census Edict In Egypt (Papyrus 904).

04.03.10.A. The Church Of The Nativity.

04.03.10.B. A Modern Cave Stable.

04.03.10.C. Clay Model Of Mother In Childbirth.

04.03.10.D. A Typical Stone Manger.

04.04 The Christ Child Is Honored And Consecrated

04.04.00.A. The Birth Of Jesus Is Announced By An Angel.

04.04.01.A. Field Of The Shepherds, Early Spring.

04.04.01.B. Field Of The Shepherds, Early Summer.

04.04.03.A. Bowl Fragment With Inscribed “Korban” And Two Birds.

04.04.03.B. A Mikvah.

04.04.03.C. Model Of Temple Southern Steps.

04.04.03.D. The Southern Steps As Seen Today.

04.05 The Great Escape And Return

04.05.00.A. Joseph, Mary, And Jesus Return From Egypt.

04.06 The Boyhood Years Of Jesus

04.06.00.A. Jesus And Temple Leaders.

04.06.02.A. Modern Bar Mitzvah Celebration In Jerusalem.

04.06.03.A. Shepherd Boys In Authentic First Century Costume.

04.07 Village Life In Nazareth

04.07.00.A. Jesus Growing up in Nazareth.

04.07.01.A. A Natural Forest Typical Of First Century Woodlands.

04.07.01.B. A First Century “Carpenter” At Work

04.07.01.C. Tools For Wood And Stone Work Of A “Carpenter.”

04.07.01.D. A Plow And Yoke For Two Donkeys.

04.07.01.E. Two Arabs Plowing In The 1920s As In Biblical Times.

04.07.01.F. Typical Woodworking Tools.

04.07.01.G. First Century Stone Masons (“Carpenters”).

04.07.01.H. The Cardo Maximus In Sepphoris.

04.07.01.I. The Kitchen Of A Rabbi’s House.

04.07.01.J. The Interior Of A Typical Jewish Home.

04.07.01.K. The Ancient Nazareth To Capernaum Road.

Unit 05 – The Early Ministry Of Jesus

01 The Ministry Of John The Baptist

05.01.00.A. John The Baptist Preaches In The Desert.

05.01.03.A. The “Locust” Or Fruit Of The Carob Tree.

05.02 The Introduction And Temptations Of Jesus

05.02.00.A. The Baptism of Jesus by John the Baptist.

05.02.02.A. A Reconstructed Threshing Floor.

05.02.02.B. Two Boys Winnowing Wheat.

05.02.03.A. The Baptismal Site Of Jesus.

05.02.04.A. The Inscribed Pinnacle Stone Of The Temple.

05.02.04.B. An Illustration Of A Priest With A Trumpet Upon The

Pinnacle.

05.02.04.C. The Traditional Temptation Site Of Mount Quarantania.

05.02.04.D. The Syrian Brown Bear.

05.02.04.E. The Caracal Lynx.

05.03 The Witness Of John The Baptist

05.03.00.A. John The Baptist Preaching In The Wilderness.

05.04 The First Disciples

05.04.00.A. Jesus and His First Disciples.

05.04.02.A. Dead Sea Scroll “Son Of God” Fragment 4Q246.

05.05 Jesus Reveals Himself

05.05.00.A. Jesus Drives Out The Temple Merchants.

05.05.02.A. Two Ritual Stone Water Vessels.

05.05.02.B. Floor Mosaic Of The God Dionysos (Left) Presenting Grapes

And Wine.

05.05.04.A. Floor Plan Of Herod’s Temple.

05.05.04.B. A Model Of The Temple And Court Of The Women.

Not Bookmarked – the Theodotus Inscription.

05.05.04.C. A Roman Relief Of A Banker At Work.

05.05.05.A. Dead Sea Scroll 4Q414 With Baptismal Liturgy.

05.05.05.B. Early Israelite Incense Burner Adorned With Snakes.

05.05.05.C. First Century Mikvah.

05.05.05.D. Fifth Century Cross-Shaped Baptistery.

05.05.07.A. Ruins of The Machaerus Palace-Fortress.

Unit 06 – The Ministry Of Jesus Accelerates

06.01 The Ministry Of Jesus Begins In Galilee

06.01.00.A. Jesus Teaches His Disciples.

06.01.02.A. The Road Into Sabaste, Samaria.

06.01.03.A. Samaritan Mannequins In White Costumes.

06.01.07.A. A Mosaic Of A First Century Fishing Boat.

06.01.07.B. The So-Called “Jesus Boat.”

06.01.07.C. A Roman Milestone at Capernaum

06.01.07.D. Inscription Of The Roman Milestone.

06.02 Rejection In Nazareth

06.02.00.A. The Road from Nazareth to Jerusalem

06.02.02.A. The Seat Of Moses And The Berma Stone.

06.02.02.B. The Seat Of Moses.

06.02.02.C. The Reconstructed Nazareth Synagogue.

06.02.02.D. The “Traditional Cliff” Of Nazareth.

06.03 The Ministry Of Jesus Accelerates In Galilee

06.03.00.A. Jesus And His Disciples In A Fishing Boat.

06.03.01.A. An Illustration Of Night Fishing With A Trammel Net.

06.03.01.B. An Illustration Of How Fish Are Caught In A Trammel Net.

06.03.01.C. Casting A Standard Net.

06.03.01.D. Cleaning Fishing Nets.

06.03.01.E. An Old Illustration Of Fishermen Fishing.

06.03.02.A. Synagogue At Capernaum.

06.03.02.B. Ruins Of The Roman Bathhouse At Capernaum.

06.03.02.C. Basalt Grinding Stones.

06.03.02.D. Cashe Of Glass Vessels.

06.03.02.E. Decorated Plaster Pieces From Peter’s Home.

06.03.04.A. Octagonal Byzantine Foundations Over Peter’s Home.

06.03.08.A. Egerton Papyrus 2 Fragments.

06.03.09.A. Typical Outside Steps To The Roof.

06.03.09.B. Roman Roof Tile.

06.03.09.C. Fragment Roof Tile With 10th

Legion Inscription.


07.01 Jesus Stuns The Jewish Leadership

07.01.00.A. Jesus Teaching In The Temple.

07.01.03.A. An Old Wineskin.

07.01.04.A. Ruins Of The Pool Of Bethesda.

07.01.04.B. The Interior Of The Ruins Of The Pool Of Bethesda.

07.01.04.C. Asclepius Artifacts From The Pool of Bethesda.

07.01.04.D. Coins Of John Hyrcanus II.

07.01.04.E. Statuettes Of Healing Gods.

07.02 The Sabbath Challenge

07.02.00.A. Jesus And His Disciples Plucking Grain.

07.03 Jesus The Master Teacher

07.03.00.A. Cornerstone

07.03.01.A. A Sign Of Modern Observance Of Ancient Purity.

07.03.02.A. The Bay Of The Parables.

07.03.03.A. Chart Of The Disciples According To The Gospel Books

07.03.05.B. The Popular Site Of The Sermon On The Mount.

07.03.05.C. The Actual Site Of The Sermon On The Mount.


01 Warning The Religious Leaders

08.01.00.A. Jesus Warns The Jewish Leaders.

08.01.03.A. The Dead Sea Salt Mountain.

08.01.03.B. A City Upon A Hill.

08.01.05.A. Photo of the Hinnom Valley

02 Marriage, Divorce, Oaths And Forgiveness

08.02.00.A. Jesus Teaches The Crowds.

08.02.03.A. A First Century Bill Of Divorce.

03 Righteousness, Prayer, And Fasting

08.03.00.A. Jesus Teaches Principles Of Life

04 Concerns Of Life

08.04.00.A. Jesus Challenges A Religious Leader.

08.04.02.A. Wild Flowers Of Israel.

08.04.02.B. A Typical Clay Oven.

08.04.05.A. Traditional Bread.

08.04.08.A. Black Basalt Sand Of The Sea Of Galilee.

05 Astonishing Power And Authority

08.05.00.A. Jesus With Friends In The House Of Simon.

08.05.02.A. Ruins Of The Roman Bath House In Capernaum.

08.05.04.A. Dead Sea Scroll Fragment No. 4Q521.

08.05.07.A. The Ruins Of Magdala.

08.05.07.B. The Ruins Of The Magdala Fish Market.

08.05.07.C. A First Century Alabaster Bottle.

08.05.07.D. First Century Magdala Synagogue Stone

06 Of Nature, Demons, And Healings

08.06.00.A. Jesus Commands The Winds And The Waves.

08.06.02.A. A Model Of A Herodian Grain Ship.

08.06.02.B. Crosswind Warning Sign.

08.06.03.A. Hill Of The Swine.

08.06.03.B. Gadara Coin With Word “Naumachia.”

08.06.03.C. Village Ruins Of Gadara.

08.06.03.D. A Mosaic Floor In The Ruins Of A Decapolis Church.

08.06.03.E. A Relief Of Sacrificial Animals, Including A Pig.

08.06.03.F. Ruins Of The Original Kursi Memorial.

08.06.03.G. The Ruins Of The 6th Century Kursi Memorial.

08.06.05.A. Jewish Garment With Tassels.

08.06.05.B. Jewish Man With Prayer Shawl.


09.01 Rejection Of Jesus And His Message

09.01.00.A. Jesus Foretells The Destruction Of Jerusalem.

09.01.03.A. The Peaceful Sea Of Galilee At Sunset.

09.01.03.B. Chart Of Comparative Acceptance – Rejection Attitudes Of

Jewish Leadership Toward Jesus

09.01.05.A. The Ancient Seal Of Solomon Carved In Stone.

09.02 Jesus Announces Woes; Leaders Attempt Entrapment

09.02.00.A. Jesus Discusses The Law With The Pharisees.

09.02.02.A. The Tomb Of Zechariah.

09.03 Prophetic Parables And Actions

09.03.00.A. Jesus Teaches As A Sower Sows.

09.03.08.A. Herod’s Aqueduct Pipe.

09.03.14.A. An Illustration Of Terraced Land.

09.03.14.B. Olive Trees On Terraced Hillside.

09.03.15.A. Wheat And Tares.

09.03.19.A. First Century Herodian Oil Lamp.

09.03.23.A. Dragnet

09.04 The Cost Of Following Jesus

09.04.00.A. Jesus Said, “Come Unto Me.”

09.04.01.A. A Relief Of A Roman Eagle.

09.04.02.A. A Wooden Ossuary.

09.04.02.B. Limestone Ossuaries In A Tomb.


10.01 The Disciples Begin To Function As Apostles

10.01.00.A. Jesus Walks On Water At Night.

10.01.02.A. A Typical Farm Plow.

10.01.11.A. Ruins Of The Machaerus Palace-Fortress.

10.01.11.B. The Burial Site Of John The Baptist In Samaria.

10.01.13.A. Mosaic Of The Miracle Of The Multiplication.

10.01.13.B. The Archaeological Site At Bethsaida.

10.01.14.A. The Dead Sea Scroll Fragment 7Q5, Known As The “Jesus

Papyrus.”

10.01.20.A. The Remains Of Pilate’s Aqueduct.

10.01.20.B. Inscription Of The Korban Solved.

10.01.26.A. A Memorial To The Feeding Of The 4,000.

10.01.29.A. The City Gates Of Megiddo.

10.01.29.B. Banias And The Cave Of Pan.

10.01.29.C. Niches For The Idols Of Pan And Other Greek Gods.

10.01.29.D. A Mosaic Of The God Pan Before The Tiger-Drawn Chariot

of Dionysius.

Unit 11 – The Transfiguration, Miracles, And Disciple Training

01 The Transfiguration

11.01.00.A. The Transfiguration Of Jesus.

11.01.02.A. Ruins Of The Mount Tabor Fortification

11.01.02.B. Ruins Of The Village Of Atabyrion On Mount Tabor.

11.01.02.C. Snow-Capped Mount Hermon In Late Spring.

02 More Miracles And Discipleship Training

11.02.00.A. Jesus And The Adulteress Woman.

11.02.01.A. The Mountain Moved By Herod The Great.

11.02.03.A. The Tyrian Silver Shekel.

11.02.05.A. A Millstone.

11.02.11.A. The Traditional Site Of The Pool Of Siloam.

11.02.11.B. The Authentic Pool Of Siloam.

11.02.12.A. Model Of The Temple.

11.02.17.A. The Temple Menorah On The Arch Of Titus.

11.02.20.A. Coins Of Antiochus IV Epiphanies.

11.02.27.A. A Reconstructed Sheep Fold.


01 The Disciples Function As Apostles

12.01.00.A. Jesus Visits His Friends In Bethany

12.01.02.A. The Archaeological Site Of Bethsaida.

12.01.05.A. The Dangerous Cliffs Of The Wadi Kelt Along The Jericho-

Jerusalem Road.

12.01.05.B. The Upper Section Of The Jericho-Jerusalem Road (1920s).

12.01.05.C. The Ruins Of A Protective Turkish Military Outpost.

12.01.05.D. The Good Samaritan Inn.

02 The Perean Ministry

12.02.00.A. Jesus Teaches the Crowds

03 Jesus Goes Towards Jerusalem

12.03.00.A Jesus Summons Lazarus From The Tomb

12.03.05.A Woman With Coins Attached To Her Scarf

12.03.05.B Rough Stone Floor In A 4th Century (A.D.) Rabbi’s House In

Katzrim.

12.03.09.A. Modern Day Laborers In Jerusalem.

12.03.09.B. An Original Vineyard Watchtower.

12.03.11.A. Illustration Of A Body In Burial Garments.

12.03.11.B. The Tomb Of Lazarus.

12.03.14.A. The Ruins Of Beth Shean.

12.03.15.A. Roof Top Living As In Ancient Times.

12.03.15.B. A Pair Of Grinding Stones.

04 Miracles And Teachings Intensify

12.04.00.A. Jesus Tells Zacchaeus To Come Down From The Tree.

12.04.06.A. An Egyptian Fig, Or “Sycamore” Tree.

12.04.09.A. The Magdalene Papyrus Fragments.


01 Preview Of Events And The Triumphal Entry

13.01.00.A. The Triumphal Entry.

13.01.02.A. The Eastern (Golden) Gate Of Jerusalem.

13.01.04.A. Coin illustration

13.01.04.B. Coins with palm branches

13.01.04.C. Coins with palm branches

13.01.05.A Judaea Capta Coin

13.01.05.B Bar Kokhba Coin

13.02 Prediction Of Judaea And Plots Of Jesus’ Death

13.02.00.A. Merchants Chased From The Temple

13.02.01.A. The Early Fruit Of The Fig Tree.

13.02.02.A. Temple Warning Inscription.

13.02.05.A. The Creation Of The Herodian Palace-Fortress.

03 The First Examination Of Jesus

13.03.00.A. Jesus Addressed The Crowd

04 The Second Examination Of Jesus

13.04.00.A. The Healing Of The Lame Man

13.04.02.A. Roman Denarius.

13.04.03.A. Sadducean Tomb Inscription.

13.04.03.B. Graffiti Of Ascending Souls.

13.04.06.A. The Seat Of Moses.

13.04.06.B. A Phylactery Tefillin.

13.04.06.C. Translation Of The Phylactery Tefillin.

13.04.06.D. Man Wearing A Phylactery.

05 The Fourth Level Of Pharisees Condemned

13.05.00.A. Jesus Confronts The Leading Pharisees

13.05.02.A. A Roman Sword in the ruins of the House of Kathros.

13.05.04.A. Modern “White-Washed” Tomb.

13.05.05.A. The So-called Tomb Of Zechariah.


01 Prophecies Of His Crucifixion And Return

14.01.00.A. Judas Betrays Christ

14.01.03.A. Herodian Ashlars Of The Western Wall.

14.01.04.A. A Reconstructed Roman Catapult.

14.01.04.B. Church Ruins In Pella.

14.01.04.C. Stones Of The Ruined Temple.

14.01.04.D. A Modern Jewish False Messiah.

14.01.04.E. The Gentile “Elijah.”

14.01.10.A. The Temple’s Southern Steps.

14.01.11.A. The Temple And Antonia Fortress.

14.01.12.A. The Magdalen Papyrus.

02 Encouragement And Final Passover

14.02.00.A. The Last Supper

14.02.03.A. Mosaic Of A Male Water Carrier.

14.02.03.B. A Relief Of A Male Water Carrier.

14.02.03.C. The Traditional Upper Room.

14.02.03.D. Jerusalem as depicted on the A.D. 542 mosaic Madaba Map.

14.02.04.A. A Recreated Triclinium Table.

14.02.04.B. A Relief Of A Wealthy Roman On His Couch

14.02.05.A. Second Temple Period Seal Certified Temple Sacrifice.

14.02.07.A. Foot-Washing Basin.

Unit 15 – The Passion Escalates

01 The Final Discourse

15.01.00.A. Jesus Looks Mournfully Over The City Of Jerusalem.

15.01.01.A. Relief Carving Of Vine And Branches.

02 The Betrayal and Arrest

15.02.00.A. The Betrayal Of Jesus.

15.02.01.A. The Cave Of Gethsemane. (cave of Christ’s teaching?? )

15.02.01.B. Illustration Of A Beam Olive Press.

15.02.02.A. The Garden Of Gethsemane.

15.02.09.A. An Old Illustration Of Two Men Fishing “Naked.”

03 The Three Jewish Trials

15.03.00.A. Jesus Is Examined By Caiaphas.

15.03.06.A. A Model Of The Palace Of Caiaphas The High Priest.

15.03.06.B. The Steps To The House Of Caiaphas.

15.03.06.C. A Wall Sculpture Depicting Jesus Arrested And Taken To

Caiaphas

15.03.06.D. The Prison Basement Of Caiaphas.

15.03.07.A. The Burial Ossuary Of Caiaphas.

15.03.12.A. Relief Carving Of Assyrians Impaling Israelites.

15.03.12.B. The Valley Of Hinnom.

04 The Three Roman Trials

15.04.00.A. Jesus Before Pilate.

15.04.02.A. The Praetorian Guard.

15.04.03.A. John Ryland’s Fragment.

15.04.04.A. A Model Of The Antonia Fortress.


01 The Crucifixion

16.01.00.A. The Crucifixion Of Jesus.

16.01.02.A. A Reconstructed Roman Flogging Whip With Iron Barbs.

16.01.02.B. Illustration Of A Criminal Being Flogged.

16.01.02.C. A Crown Of Thorns.

16.01.06.A. Inscription Of Pilate And Tiberius.

16.01.06.B. The Inscribed Latin Words That Honor Pilate And Tiberius.

(The Pilate Inscription?)

16.01.07.A. A Wall Mural Of A First Century Jerusalem Street.

16.01.07.B. A Sculpture Of Jesus Dragging His Cross

16.01.08.A. The Burial Ossuary Of Alexander, The Son Of Simon Of

Cyrene.

16.01.10.A. Bones Of A Hand

16.01.10.B. Crucified Ankle Bone Attached To Olive Wood.

16.01.10.C. Anti-Christian Graffatti.

16.01.10.D. Clarified Sketch Of Anti-Christian Graffatti

16.01.11.A. An Illustration Of A Roman Titulus.

16.01.11.B. Illustrations Of Four Methods Of Crucifixion.

16.01.12.A. Roman Dice.

16.01.12.B. A Game Of Dice Incised In Stone

16.01.12.C. The Ossuary of James, the Brother of Jesus


01 Miraculous Events That Occurred At His Death

17.01.00.A. The Dead Appear In The Temple

17.01.02.A. The Hill Of Evil Counsel.

17.02.00.A. Christ In The Sepulcher Guarded By Angels

02 Jesus Is Laid To Rest

17.02.00.A. Christ In The Sepulcher Guarded By Angels

17.02.02.A. The Tomb At Gordon’s Calvary.

17.02.02.B. An Illustration Of A Rich Family’s Tomb.

17.02.02.C. Tomb Illustrations.

17.02.02.D. Hadrian’s Wall At The Holy Sepulcher.

17.02.02.E. The Shroud Of Turin With Its Image Of Jesus.

17.02.02.F. The Shroud Of Turin Illustrated.

17.02.02.G. Church Of The Holy Sepulcher.

17.02.03.A. The Nazareth Inscription, a/k/a The Ordinance Of Caesar.

Unit 18 – Resurrection And Appearances

01 Risen From The Grave

18.01.00.A. Jesus Reveals Himself To Mary Magdalene

18.01.11.A. Jewish Coin Of The First Revolt (A.D. 66-70).

18.01.11.B. Roman Bath House Ruins In Emmaus.

02 Final Instructions And

Ascension

18.02.00.A. The Resurrection Of Jesus.

18.02.02.A. Medallion Commemorates The Day Of Pentecost.

18.02.02.B. The Day Of Pentecost As Depicted In The Rabula Codex Of

586

18.02.03.A. The Mosque Of The Ascension.

18.02.06.A. A Third Century Mosaic Depicts Edessean King Abgar Upon

A Funerary Couch.

03 Closing Comments

18.03.00.A. Summary of the Bible

18.03.00.B. Coin With The Image Of “Christos.”

Unit 19 – Appendices

19.00.00.A. The Triumph Of Christ

19.05.00.A. The Calendar Of Jewish Festivals.

19.16.00.A. Divisions Of The Day.

Unit 20 – Works Cited

20.00.00.A. Saint Mark The Evangelist In His Study

01.03.03 Table 3 of Maps

Unit 02 – Cultural Background Studies

02.01.03.Z Map Of The Two Jewish Diasporas.

Unit 03 – Historical Background

03.04.17.Z Map of the Regions of the Decapolis Cities To be corrected

03.05.05.Z Map Of The Holy Land Under Hasmonean Domination

03.05.25.Z Map Of Fortresses By The Hasmoneans And Herod the Great

03.06.06.Z The Division Map Of Herod’s Kingdom.


04.04.06.Z Map Of The Popular Route From Ur And Babylon To Jerusalem.

04.05.02.Z A Map Of The Holy Family’s Route To/From Egypt.


05.02.03.Z The Madaba Mosaic Map Depicting “Bethany beyond the Jordan”

05.03.01.Z Map Of The Travel Route Of John The Baptist

Unit 06 – The Ministry Of Jesus Accelerates

06.01.02.Z Map Depicting The Ancient Tribal Areas Of Zebulun And Naphtali.

06.02.02.Z Map of the Evangelical Triangle


07.03.05.Z Map Of Major Roads In 1st Century Israel


10.01.24.Z. Map Of The Travel Route of Jesus through the Decapolis.


12.02.02.Z Map of Three Jewish Provinces of Judea, Galilee, and Perea.


14.02.03.Z. Map of the Essene Quarter of Jerusalem. To be acquired


17.02.02.Z. Map Of Jerusalem.

01.03.04 Table 4 of Hermeneutical Principals Used by First Century Jewish Writers


04.04.04.X A Word Play Known As A Mnemonic

04.05.02.X Use Of A Double Reference


05.01.02.X The Major Prophet Speaks


07.03.05.X Natural Expressions By Jesus Without Quotations


08.01.04.X The Significance Of Letter Serifs

08.03.04.X The Mystery Of “Ipsissima Verba And Ipsissima Vox.”

08.04.07.X Understanding parables


09.01.05.X1 Figures Of Speech

09.01.05.X2 Clarification Of Old Testament Passages

09.02.02.X Quoting The Overview Of Scripture

09.03.11.X The First Principle Of A Parable


12.01.05.X Use Of Known Stories And Events

12.03.08.X A Parable That Reflects History see 12.04.07


13.02.04.X Conveying A Verse Without Words

13.02.05.X Explaining The Unknown With Use of the Known

Unit 18 – Resurrection And Appearances

18.01.05.X An Idea Vs. A Quotation

01.03.05 Table 5 of Answers to Questions posed by Critics and Analytical Thinkers

If you are a skeptic and question who Jesus was, then hopefully this website will bring answers

to your life. You might be overwhelmed at the phenomenal amount of evidence there is about

Him. But this evidence is often hidden within the cultural context. For example, I have often

been told that Jesus never claimed to be God, meaning “deity” as being separate from “messiah.”

That is true in the sterile analytical vacuum of a literary microscope, but within the religious and

cultural environment, His words and actions frequently revealed His deity. This website explains

those hidden details.

Therefore, consider the seminary professor who once asked, “Did Jesus know that He was God?”

Had he understood first century Jewish culture and how Jesus communicated His deity, he would

have known the answer. Critics and inquiring minds have always been confronted with passages

they did not fully understand and, therefore, often made inaccurate interpretations.

Now for those who believe they have read just about everything there is on the most significant

person in history, hopefully this website will reinvigorate your quest to know Him more fully.

However, regardless of where you are in your spiritual journey and/or academic career, if my

work does not bring you into a closer relationship with our Lord, then I have failed miserably.

You may not agree with all my comments and interpretations, but you do have to agree that Jesus

is Lord of Lords, King of Kings, and He desires to be the personal Savior of every person.

Keep in mind that we, in the Western tradition, study and examine the Scriptures with logic and

reasoning. However, while this is important, Jesus created meaning with the use of metaphor,

simile, dramatic stories, and parables to teach the theology of the Kingdom of God, more than

He did with logic and reasoning. But the Apostle Paul used logic, reasoning, ideas, and

metaphors. Clearly there is a bridge to be crossed for the reader to fully understand the words of

Scripture that can be incorporated with the Holy Spirit.

Theological Issues Related To The Gospel Narratives

04.01.03.Q1 Was/is Jesus God?

04.01.03.Q2 How can it be said that no one has ever seen God (Jn. 1:18) when

other passages (i.e., Ex. 33:11) clearly indicate otherwise?

04.03.08.Q5 What is the significance of the virgin birth?

04.03.10.Q1 Why was Jesus born?

04.04.07.Q1 Concerning Matthew 2:9-12, did God approve of the Magi’s use of

astrology?

04.05.04.Q1 How could Matthew say that a prophet (Isaiah) identified Jesus as a

“Nazarene” when there was no Nazareth when the prophet lived?

05.02.03.Q1 Why was Jesus baptized? Mt. 3:13-17; Mk. 1:9-11; Lk. 3:21-23a

05.02.04.Q1 In Matthew 4:6 and Luke 4: 10, did Satan speak the truth?

05.02.04.Q2 Was Jesus capable of committing a sin?

05.03.01.Q1 Why did John the Baptist say he was not Elijah (Jn. 1:21), but Jesus

said that he was (Mt. 11:13-14; Mk. 9:13)?

06.03.09.Q1 How did the mere phrase “Your sins are forgiven,” proclaim Jesus as

deity?

07.01.04.Q1 What is the significance of this invalid man having suffered for

thirty-eight years?

07.01.04.Q2 Why did the invalid man at the Pool of Bethesda not need faith to be

healed?

09.01.03.Q1 What was the significance of the Beelzebub discussion?

10.01.24.Q1 Why did Jesus spit?

14.02.19.Q1 Was Jesus equal or less than the Father in heaven?

16.01.14.Q1 Did Jesus take the repentant thief to heaven on the day they died?

18.01.03.Q1 Who was at the tomb on Sunday morning?

18.01.03.Q2 If the Sabbath was to be on the seventh day, how could Jews, who

honored God and the Law, move it to the first day?

08.03.04.Q3 How can the Kingdom of God be a future event if it has already

arrived?

08.03.04.Q2 Is the prayer of Matthew 6:9-13 the same as the prayer in Luke 11:2-

4?

Questions Concerning The Birth And Childhood Of Jesus

04.02.02.Q1 What is the purpose of a genealogical listing (Mt. 1:1-17)?

04.02.02.Q2 Is there a mistake in Matthew 1:11concerning the name of Jeconiah?

04.02.02.Q3 Concerning Matthew 1:9, was Uzziah really the father of Jothan?

04.02.02.Q4 Why did Matthew divide the list of names into three groups?

04.02.02.Q5 Do other biblical genealogies suggest unique messages (Mt. 1:1-17)?

04.02.02.Q6 Why did Matthew include four women of less than favorable

character?

04.02.03.Q1 What are the three interpretations of Luke 3:23b-38?

04.02.03.Q2 Why is Joseph’s father named Heli in Luke 3:23 but is named Jacob

in Matthew 1:16?

04.03.04.Q1 Why was it important for Mary to visit Elizabeth?

04.03.06.Q1 When was John the Baptist born and why is this date significant (Lk.

1:57-66)?

04.03.07.Q1 What was the possible connection between the family of John the

Baptist and the Essenes (Lk. 1:67-80)?

04.03.08.Q1 What wedding customs in Galilee shaped the betrothal of Mary and

Joseph (Mt. 1:18-25a)?

04.03.08.Q2 Why could Joseph not have stoned Mary to death (Mt. 1:18-25a)?

04.03.08.Q3 Why do the gospels fail to call Jesus the “Prince of Peace” as

predicted in Isaiah 9:6 (see Mt. 1:18-25a)?

04.03.08.Q4 Can the concept of the virgin birth be supported historically (Mt.

1:18-25a)?

04.03.08.Q5 What is the significance of the virgin birth (Mt. 1:18-25a)?

04.03.08.Q6 What is the Immaculate Conception and is there a biblical basis for it

(Mt. 1:18-25a)?

04.03.08.Q7 How does one explain so-called other virgin births in history (Mt.

1:18-25a)?

04.03.08.Q8 Could the idea of a virgin birth have been borrowed from pagan

sources as critics claim (Mt. 1:18-25a)?

04.03.08.Q9 If Jesus was born of a virgin, why did the Apostle Paul not refer to

it? (Mt. 1:18-25a)?

04.03.09.Q1 Did Luke make an error concerning Quirinius (Lk. 2:1-7)?

04.03.09.Q2 Why was Quirinius appointed to the rulership position of the Roman

district of Syria?

04.03.09.Q3 Why did Joseph have to return to Bethlehem for a Roman census?

04.03.10.Q2 When was Jesus born (Lk. 2:1-7)?

04.03.10.Q3 Where was Jesus born (Lk. 2:1-7)?

04.04.06.Q1 How does the prophecy in Matthew 2:6 agree with Micah 5:2? (2x)

04.04.06.Q2 Could the magi have come from Arabia, rather than from Parthia in

the east?

04.04.06.Q3 Who were the wise men/magi?

04.04.06.Q4 Why were the wise men/magi interested in a Jewish Messiah (Mt. 2:1-8)?

04.04.07.Q1 Concerning Matthew 2:9-12, did God approve of the Magi’s use of

astrology? 2x

04.04.07.Q2 Was Herod the Great guilty of treason?

04.05.02.Q1 Where in Egypt did Mary, Joseph, and Jesus go (Mt. 2:13-15)?

04.06.02.Q1 How did Jesus attain the incredible knowledge that He displayed at

the temple when He was merely twelve years old?

When Biblical Passages Seem Not To Agree -

04.02.02.Q3 Concerning Matthew 1:9, was Uzziah really the father of Jothan?

04.04.06.Q1 How does the prophecy in Matthew 2:6 agree with Micah 5:2? (2x)

05.02.04.Q3 Whose account of the temptations is accurate, Luke’s or Matthew’s?

05.03.02.Q2 How does John 1:29 reconcile with Luke 7:19?

05.05.05.Q3 In light of Romans 10:9, was it possible for Nicodemus to become

born again?

05.05.05.Q4 Why does John 3:16 say that God loves the world and John 9:39 say

that Jesus came to this world to judge it?

07.02.02.Q2 Did Mark make a mistake in 2:26 when he made a historic reference

to “the days of Abiathar the high priest?”

07.03.03.Q1 Why do the gospels not agree on the names of the disciples?

07.03.05.Q2 How does one explain the apparent Sermon on the Mount

disagreement between Matthew 5:1 and Luke 6:20?

08.02.07.Q1 Did Moses quote Hammurabi, and if so, how does this affect the

words of Jesus in Matthew 5:18?

08.03.04.Q1 Why did Jesus pray, “do not bring us into temptation,” (Mt. 6:13)

when James said that God doesn’t tempt us (James. 1:13-14)?

08.03.04.Q2 Is the prayer of Matthew 6:9-13 the same as the prayer in Luke 11:2-

4?

08.05.04.Q1 What is the miracle or mystery of Dead Sea Scroll 4Q521?

08.05.02.Q1 Who met Jesus, the centurion or his servant?

08.06.03.Q3 Why are there name variations for this region (Gadarenes)?

08.06.03.Q4 Were there one or two demoniacs?

08.06.06.Q1 Was the daughter of Jairus dead or asleep?

09.02.02.Q1 Why did Jesus refer to passages in the Bible that do not exist?

10.01.05.Q1 Which is correct: “To take a staff, or nothing . . . except a staff?”

10.01.26.Q1 Does Mark 8:12 conflict with Matthew 12:39 and 16:4?

11.01.02.Q3 Did the Transfiguration occur in six days or eight?

11.02.12.Q1 Concerning the wording of John 7:6, 8 and 10, did Jesus lie?

11.02.17.Q1 Why did Jesus present two witnesses?

11.02.25.Q1 Does John 9:39 conflict with 5:22 and 8:15?

12.01.02.Q1 Did Jesus send out seventy or seventy-two disciples (Lk. 1:1-16 vs.

Mt. 11:20-24)?

12.04.02.Q1 In Matthew 19:16-26 and parallels, could the gospel writers have

meant “rope,” instead of “camel”?

12.04.04.Q1 How can Matthew 20:20 be reconciled with Mark 10:35?

12.04.05.Q1 How many blind men were there, and was one of them blind or just a

beggar?

12.04.05.Q2 Was Jesus coming from or going to Jericho when the healing

occurred?

12.04.09.Q2 Is there a conflict between John 12:1-3 and Mark 14:1-3?

14.01.11.Q1 Is the account in Matthew 26:6-13 and Mark 14:3-9 the same as in

Luke 7:37-38?

14.02.22.Q1 Concerning the number of rooster crows, how does Matthew 26:34

reconcile with Mark 14:30?

14.02.22.Q2 How do the Synoptic gospels reconcile with the gospel of John on

the Passover Narrative?

15.03.12.Q1 How does one explain the obvious disagreement concerning the

suicide of Judas as recorded in Matthew 27:5 and Acts 1:18?

15.03.12.Q4 How is the discrepancy between Matthew 27:6 and Acts 1:18

explained?

15.03.12.Q5 Did Matthew make a mistake when he attributed the words of

Zechariah to Jeremiah?

18.01.05.Q1 How many angels were at the tomb of Jesus?

18.01.09.Q1 What is an “Admission of Interest?”

18.01.10.Q1 If the body of Jesus was stolen, who would have taken it?

18.01.14.Q1 Does Luke 24:41 oppose John 20:19?

Questions Of History, Culture, And Religion

02.01.14.Q1 What were the four levels of Pharisees?

02.01.06.Q1 How did a one become a member of the Essene sect and how does

this relate to the Pharisees?

05.01.04.Q1 How did the religious leaders appraise someone they suspected to be

a new self-appointed rabbi or “wanna-be” messiah?

05.03.02.Q1 Was the baptism by John similar to the baptism ritual that the Jews

performed when a proselyte joined them?

05.04.02.Q1 What were the Jewish expectations of the Messiah? (see

12.01.24.Q1)

05.05.02.Q1 Why did Mary pose the question to Jesus?

05.05.02.Q2 Where was Joseph, the legal father of Jesus?

05.05.02.Q3 Did the wine that Jesus created, contain alcohol?

05.05.02.Q4 What is the difference between wine and strong drink?

05.05.04.Q1 What is the evidence against the existence of a temple banking

system?

05.05.05.Q1 How could an “evil symbol” of a snake of Numbers 21:4-9, be

associated with Jesus crucified upon a Cross?

05.05.05.Q2 Should Nicodemus have known or suspected anything about a “new

birth”?

05.05.06.Q1 What happened to the disciples of John the Baptist who did not

follow Jesus?

05.05.06.Q2 Did Jesus baptize anyone?

06.02.02.Q2 The Sabbath Day’s walk -- How far did they take Jesus?

07.02.02.Q1 Were there “non-Sabbath” Sabbath Days?

08.02.03.Q1 Did polygamy exist in the first century?

08.02.07.Q2 Who challenged Jesus in various public discussions?

09.01.03.Q1 What was the significance of the Beelzebub discussion?

10.01.19.Q1 Why did Jesus chose Judas Iscariot?

10.01.24.Q1 Why did Jesus spit?

10.01.24.Q2 What were the Jewish perceptions of the messiah?

10.01.28.Q1 What was the purpose of the two-step healing process in Mark 8:22-

26?

15.02.09.Q1 Concerning Mark 14:52, was a certain young man who ran away

really naked?

17.02.02.Q6 What were the typical first century tombs like?

17.02.03.Q1 What significant extra-biblical comments on the life and death of

Jesus survived the centuries?

18.01.06.Q1 Why did John hesitate when he came to the tomb?

Questions Concerning Difficult Ideas, Words, Phrases, And Actions

06.01.07.Q1 What was the purpose of the miracles performed by Jesus?

06.01.08.Q1 What is the “Kingdom of Heaven”?

06.01.08.Q2 Is there a difference within the phrases “Kingdom of God/Heaven?”

06.02.02.Q1 What was the unseen miracle in Nazareth?

06.03.04.Q1 Why is healing Peter’s mother-in-law to be considered more than a

healing miracle?

06.03.08.Q1 Why did Jesus heal the man, but not declare forgiveness of his sins?

06.03.08.Q2 What were the three “messianic miracles” that first century Jews

believed the Messiah would perform?

06.03.08.Q3 Who else, besides the Jewish people, anticipated the coming

Messiah?

08.02.06.Q1 What was a difference between the vow, the oath, and a ban?

08.03.04.Q3 How can the Kingdom of God be a future event if it has already

arrived?

09.01.05.Q1 What was the sign of Jonah?

09.01.05.Q2 Is the phrase “three days and three nights” to be interpreted literally

or is it a figure of speech?

12.01.02.Q2 What are the differences among the terms “Hell, Hades,” and

“Gehenna?”

14.02.12.Q1 Was the new commandment of John 13:34 really new if it was

written in Leviticus 19:18?

Questions You May Not Have Considered

07.01.04.Q3 Did Jesus demonstrate His power over the Greek god Asclepius?

07.03.01.Q1 Did Jesus’ teaching method, the dialectic argument, originate with

Socrates?

07.03.03.Q2 Was Judas Iscariot a Jew or an Idumean?

07.03.05.Q1 What are the differences between Old and New Testament

blessings?

08.06.03.Q1 Was Gerasa really the home of the pig farmers?

08.06.03.Q2 What is significant about the demons entering the pigs?

08.06.03.Q5 If Jesus cursed Capernaum, Chorizim, and Bethsaida, why didn’t He

curse Gadara?

08.03.01.Q1 Are all rabbinic writings reflective of the time of Jesus?

08.03.03.Q1 Why isn’t there a strong teaching on tithing in the New Testament?

08.04.07.Q1 What was the verbal formula exorcists used in casting out demons?

08.04.07.Q2 Why did Jesus teach with parables?

08.05.02.Q1 Who met Jesus, the centurion or his servant?

08.05.04.Q1 What is the miracle or mystery of Dead Sea Scroll 4Q521?

08.05.05.Q1 In Matthew 11:11 and Luke 7:28, what is meant by the question,

“There is none greater than John?”

08.06.02.Q1 Did Jesus experience an earthquake?

11.01.02.Q1 Did the Transfiguration occur on Mount Tabor or Mount Hermon?

11.01.02.Q2 What is the significance of Moses and Elijah coming to the mountain

with Jesus?

11.02.16.Q1 Did Jesus forgive the woman caught in adultery?

11.02.16.Q2 Why isn’t John 8:2-11 in some ancient manuscripts?

11.02.17.Q1 Why did Jesus present two witnesses?

12.03.06.Q1 How could an inheritance be given prior to a death?

12.03.07.Q1 In Luke 16:1-13, what is the point Jesus made concerning the

dishonest manager?

12.03.08.Q1 How could pagan cultural stories become part of the inspired text?

12.03.10.Q1 Why did Jesus wait for four days to raise Lazarus up from the dead?

12.03.12.Q1 Did the high priest have a rope tied around his ankle when he

entered the Holy of Holies?

12.03.15.Q1 Why did Jesus tell His followers to remember Lot’s wife (Lk.

17:32)?

12.04.06.Q1 On what biblical principle did Zacchaeus offer to pay back four

times anything he may have taken unjustly?

12.04.09.Q1 How could Mary have afforded expensive perfume such as Indian

Spike?

Questions And Explanations Related To Hermeneutics – The Art And Science Of

Interpretation.

02.02.06.Q1 Why is the discovery of the Dead Sea Scrolls so significant?

02.02.16.Q1 Why are some Jewish writings similar to New Testament

teachings?

08.03.04.Q4 What is the significance of verbal statements, “ipsissima verba” and

“ipsissima vox?”

09.02.02.Q1 Why did Jesus refer to passages in the Bible that do not exist?

The Teaching And Ministry Of Jesus

02.02.03.Q1 Did Jesus quote from the Apocrypha?

02.03.04.Q1 How did one become a rabbi or a disciple of a rabbi?

09.01.05.Q1 What was the sign of Jonah?

09.01.05.Q2 Is the phrase “three days and three nights” to be interpreted literally

or is it a figure of speech?

11.02.21.Q1 Why did Jesus use spit and mud to heal the blind man in John 9:1-

12?

10.01.03.Q1 Concerning Matthew 9:38 and Luke 10:2, who is the “Lord of the

harvest?”

10.01.11.Q1 What is the mystery of John the Baptist?

10.01.12.Q1 Is there a “wilderness” near Bethsaida?

10.01.23.Q1 Why did Jesus go to the regions of Tyre and Sidon and later to the

Decapolis cities?

12.03.01.Q1 What “Messianic problems” did the Jewish leaders have with Jesus?

13.03.07.Q1 Was Jesus familiar with non-biblical literary sources?

13.04.06.Q1 In Matthew 23:9-10, why did Jesus say, “Do not call anyone on earth

‘father,’ or be called ‘teacher?’”

Questions On The Passion Week And Resurrection

12.04.08.Q1 What were the reasons the Jewish leadership planned the death of

Jesus?

13.01.02.Q1 Why did Jesus need to ride a donkey that was untrained?

13.01.02.Q2 How is the apparent conflict of the number of donkeys explained?

13.02.03.Q1 If the Pharisees planned His death, why did they not pursue their plan?

13.05.02.Q1 Was Jesus a Pharisee?

13.05.02.Q2 Did the Jews believe in winning the Gentiles to God?

14.01.04.Q1 What is the Jerusalem Syndrome?

14.01.04.Q2 What was the difference between Jewish and Roman scourges?

14.01.07.Q1 Who or what do the five foolish virgins represent?

14.01.12.Q1 Why did Judas need to betray Jesus when everyone easily

recognized Him?

14.01.12.Q2 Why was a conspiracy needed to kill Jesus?

14.02.03.Q1 On what day did Jesus celebrate the Passover?

14.02.03.Q2 How authentic is the site of the Upper Room?

14.02.05.Q1 How was the Passover Seder observed?

14.02.06.Q1 Why did Jesus wash the disciple’s feet?

14.02.20.Q1 Did Jesus approve of His disciples carrying weapons?

15.02.08.Q1 Was it Peter’s intention to cut off the servant’s head?

15.03.01.Q1 What rules of justice were broken by the Sanhedrin when they

condemned Jesus to death?

15.03.05.Q1 What is the significance of the Jewish leadership crucifying Jesus?

15.03.08.Q1 What were the reasons the Jewish leaders accused Jesus of

blasphemy?

15.03.08.Q2 Where was Annas during the trial?

15.03.11.Q1 What did Jesus say that caused the Sanhedrin to condemn Him?

15.03.11.Q2 Were all members of the Sanhedrin in favor of Jesus’ death?

15.03.12.Q1 How does one explain the obvious disagreement concerning the

suicide of Judas as recorded in Matthew 27:5 and Acts 1:18?

15.03.12.Q2 Could Judas have asked for forgiveness?

15.03.12.Q3 Why did Jesus choose Judas for a disciple?

15.04.01.Q1 What were the Roman charges against Jesus?

15.04.01.Q2 Why might Pilate have been concerned about the remote

possibilities of Jesus being a revolutionary?

15.04.02.Q1 If capital punishment was illegal, how could the Jews kill Stephan

and James?

15.04.09.Q1 Does the word “all” mean the entire Jewish community; every Jew

in the land?

15.04.09.Q2 Would God punish all people because of the decision of their

leaders?

16.01.02.Q1 Should the false witnesses have been scourged?

16.01.02.Q2 What was the game King of a Day?

16.01.05.Q1 What other issues of state may have been challenging to Pilate?

16.01.06.Q1 What happened to those who opposed Jesus?

16.01.10.Q1 Where were the nails placed in the body of Jesus?

16.01.11.Q1 What were the actual words on the sign?

16.01.15.Q1 Why did Jesus break from the cultural norm?

16.01.18.Q1 Why did Jesus die?

16.01.18.Q2 What is the significance of “Shed Blood?”

16.01.18.Q3 What is man’s real problem and the imago dei?

16.01.18.Q4 How old was Jesus when He died?

16.01.18.Q5 What was the year of His death?

16.01.18.Q6 Who killed Jesus?

16.01.18.Q7 Are there other ancient writings of tortures and crucifixions?

17.01.02.Q1 What became of the Sanhedrin?

17.01.02.Q2 Are there other examples of merciless actions by this Court?

17.02.01.Q1 Does Luke 23:1 conflict with 23:51?

17.02.02.Q1 How was the burial of Jesus similar to the Exodus?

17.02.02.Q2 Why was Jesus buried in a new tomb?

17.02.02.Q3 Where was Jesus buried?

17.02.02.Q4 What is the argument for Gordon’s Garden Tomb?

17.02.02.Q5 What is the argument against Gordon’s Garden Tomb?

17.02.02.Q6 What were the typical first century tomb like?

17.02.02.Q7 Is the burial cloth of Jesus known as the Shroud of Turin, authentic?

17.02.02.Q8 Was Jesus buried for three days and nights?

18.01.04.Q1 How does the name “Easter” relate to the resurrection of Jesus?

18.01.04.Q2 When did the Church Age begin?

18.01.05.Q1 What really happened at the tomb?

18.01.10.Q1 If the body of Jesus was stolen, who would have taken it?

18.01.11.Q1 Where is the biblical Emmaus?

18.02.06.Q1 What is the enigma of King Abgarus?

01.03.06 Table 6 of Video Mini-lectures by Archaeologists, Historians, Scholars, and Other

Contributors.

Please note: Not all videos are completed at this point. Expect about 30

educational videos to be posted by the end of winter, 2014-15. Thank you.

01.01.01.V1 Short promotional (2:33) video – a MUST SEE!

(Also in Preview)

01.01.01.V2 Welcome and introduction comments by the author, Dr.

William H. “Bill” Heinrich (4:39).

(Also in Preview)

02.02.06.V Dr. Bryant Wood, Director of Research for Associates of Biblical

Research, discusses the significance of the Dead Sea Scrolls in terms of

understanding the life, AND that these are evidence that the

Scriptures have been faithfully translated and transmitted for the past

2,000 years (10:45).

(Also in Preview)

02.03.08.V Dr. Joe Wehrer, adjunct professor at the Mount Zion School of

Ministry, discusses the basic differences between the ancient Greek

and Hebrew languages (15:55).

02.04.01.V Dr. Petra Heldt, professor at Hebrew University, discusses the

ethnic diversities of Jerusalem – a melting pot city of many cultures

(8:53).

03.02.01.V Dr. Darrell Boch, professor of New Testament Research at Dallas

Theological Seminary, discusses how the first century Jewish people

viewed the importance of the Abrahamic and Davidic Covenants.

04.01.03.V Rev. John Metzger, adjunct professor at the Cornerstone Bible

College discusses the Deity of Jesus in the Old Testament and eternity

past (27:39).


Ministry, discusses Jewish hermeneutics to clarify so-called biblical

conflicts in the gospels (10:37).

04.07.01.V1 Majd Shufani explains the work of reconstructing the

historically accurate first century Nazareth Village (3:04).

04.07.01.V2 Majd Shufani, a guide at the reconstructed first century

Nazareth Village, explains the Greek term tekton, (“carpenter”) and

type of activities the carpenter performed (5:11).

05.05.04.V Dr. Paul Wright of Jerusalem University College discusses the

temple and the general economy of Jerusalem (12:43).

06.01.03.V Gordon Franz of Associates for Biblical Research discusses the

Samaritan Passover known as the Festival of Zimmuth Pesah (2:57).

06.03.01.V Joel ben Yosef demonstrates fishing techniques with the use of

nets on the Sea of Galilee.

06.03.08.V Rev. John Metzger, adjunct professor at the Cornerstone Bible

College discusses the three Messianic miracles that the Jews of the

Inter-Testamental Period believed the Messiah would be able to

perform (27:37).

(Modified edition is in the Preview)

07.01.04.V1 Dr. Paul Wright, president of Jerusalem University College,

discusses the deity of the man who was an invalid for 38 years at the

Pool of Bethesda (3:58).

(In Preview)

07.01.04.V2 Gordon Franz, visiting professor of archaeology and author,

discusses the man who was an invalid for 38 years as a reflection of

the nation of Israel (11:49).

(In Preview)

07.03.05.V1 An unassigned theologian discusses the differences between

Old and New Testament blessings.

07.03.05.V2 An unassigned historian discusses the significance of the Via

Maris in terms of international trade as well as those who came to

see and hear Jesus.


Ministry, discusses the significance of “Ipsissima Verba” and

“Ipsissima Vox” (11:37).

08.05.05.V An unassigned theologian explains Matthew 11:12, “The kingdom

of heaven has been suffering violence, and the violent have been

seizing it by force.”

08.05.06.V An unassigned theologian explains Luke 7:32 and the funeral and

marketplace processions, including the phrase, “You played the

flute…”

08.06.03.V1 Gordon Franz of Associates for Biblical Research discusses the

interesting issues of Gadara, including the clarification of names, the

first evangelist to the Gentiles of this region, and the Sea of Galilee’s

largest harbor (6:52).

08.06.03.V2 Joel ben Yosef of Kibbutz Ein Gev discusses the unique mystery

of the harbor of Gadara. Introduction by Dr. Bill Heinrich (4:02+).

09.01.03.V Majd Shufani, a tour guide at the recreated first century

Nazareth Village, explains the first century home in light of the terms

“strong man” (12:29) and “upper room” (Lk. 22:12) (3:09).

14.02.03.V (& 04.03.10.V) Dr. Petra Heldt of Hebrew University discusses the

location of the upper room and its possible use as a house of worship

(4:58).

14.02.04.V Gordon Franz of Associates for Biblical Research discusses the

Triclinium table and the seating arrangement of Jesus and the

disciples at the Last Passover, also known as the Last Supper (6:39).

14.02.05.V1 Dr. Paul Wright, president of Jerusalem University College

discusses the “biblical difficulty” of Jesus celebrating the Passover the

day before most other Jews celebrated it. Did Jesus observe Passover

on the Essene Calendar? (6:44).

14.02.05.V2 Rev. John Metzger of Cornerstone Bible College discusses the

theological aspects of the “Three Passovers.”

16.01.18.V An unassigned theologian discusses mankind’s sin problem and

the Imago Dei.

17.01.02.V Avinoam Boyercurator of the Katzrim Archaeological Park

Village discusses the Legend of Rabbi Eliezer and his encounter with

the Sanhedrin. Introduction by Dr. Bill Heinrich (2:45+).

17.02.02.V1 Dr. Bryant Wood of Associates for Biblical Research discusses

the date of the Garden Tomb as an Iron Age II tomb, meaning it was

used in the 8th

to 7th

century B.C. (6:06).

(In Preview)

17.02.02.V2 Gordon Franz of Associates for Biblical Research discusses the

differences between the two types of tombs commonly used in first

century Judaea, the distinctive features of the tomb of Joseph of

Arimathea, and why this is important (7:43).

17.02.02.V3 Dr. Petra Heldt of Hebrew University discusses Hadrian’s shrine

of the Roman goddess Venus that is believed to be an identifiable

marker of the place where Jesus was crucified (8:43).

17.02.02.V4 Dr. Paul Wright, president of Jerusalem University College

discusses the stones in the Church of the Holy Sepulcher that may

have been used previously in Hadrian’s shrine to Venus (2:36).

17.02.02.V5 Michael Keating, an electronics research and development

engineer, discusses the amazing discoveries concerning the Shroud of

Turin that some say was the burial cloth of Jesus. Introduction by Dr.

Bill Heinrich.

18.02.06.V Dr. Petra Heldt of Hebrew University discusses the mysterious

Legend of King Abgarus (King Abgar V) of Edessa and his

significance to some early churches. Introduction by Dr. Bill Heinrich

(15:51).

18.03.01.V Closing comments by Dr. Bill Heinrich ( ).

(Blank Space)

Unit 02

Cultural Background Studies

Chapter 01

People Groups

02.01.00.A. CHRIST AND THE YOUNG CHILD by Carl Bloch. Saint

Augustine once said that Jesus died for everyone of us, as if there was only one of

us. His life, message, and sacrifice was for everyone regardless of age,

occupation, or ethnicity.

02.01.01 Introduction - The Holy Land in the first century consisted of several Jewish

subgroups, along with a variety of Gentile ethnic groups. Tensions existed not only between

Jewish factions, but also between them and their Greek and Roman neighbors, as well as with the

Samaritans. Added to this mix were the tensions caused by Roman occupation and high

taxation. Consequently, this land was a cauldron of hatred and social unrest.

The following definitions clarify people groups discussed in this e-book. They represent

religious, cultural, and political bodies that influenced the first century Jewish culture and shaped

the ministry environment of Jesus. Not all are mentioned in the gospels, but their influence was

nonetheless, present, and sometimes quite powerful.

02.01.02 Arabs (see Idumeans)

2.01.03 Diaspora – The biblical and secular term refers to Jews who were dispersed from their

Holy Land.15

By the time of Jesus, there were two Jewish Diasporas. The western Diaspora,

located in the area between Tarsus and Ephesus in modern Turkey to modern France, was

dominated by Hellenistic Culture. The Jewish “Eastern Diaspora,” located in a region

encompassed by eastern Turkey, Egypt, and Babylon, was dominated by rabbinic law and lore.

Both cultural groups had a tendency to clash in various areas, but especially in Jerusalem.

02.01.03.Z MAP OF THE TWO JEWISH DIASPORAS. By the end of the

Inter-Testamental Period the Jewish people had spread over a large region from

the Persian Gulf to Western Europe. The eastern rabbinic Jewish Diaspora tended

to clash with their western Hellenistic counterpart. Courtesy of International

Mapping and Dan Przywara.

02.01.04 Elders - In the first century, every village had a group of Elders who functioned like a

judicial body, had general administrative duties, and represented the village to their Roman

overlords. It was also their responsibility to insure that all villagers remained faithful to the

15. Mills and Michael. Messiah and His Hebrew Alphabet. 104.

teachings of Moses. They appear to have agreed more with the doctrines of the Pharisees and the

Oral Law than with the Sadducees.16

02.01.05 Epicureans - The Epicureans were a Greek people who followed the philosophy of life

developed and taught by the Athenian teacher Epicurus (341-270 B.C.). The purpose of his

philosophy was to bring stability to an unstable social environment caused by the death of and

the empire division that followed. The religions of the Greeks and Romans had lost their vitality

and never succeeded in changing the heart. Philosophy, a subject loved by the Greeks, comforted

a few but seldom changed the heart, if at all. Those who pursued it supposedly reached spiritual

fulfillment when they resigned to fate.

In response, the philosophy of Epicureanism,17

Greek apicuros,18

exalted self-indulgences as the

ultimate goal in life. Some six decades before the birth of Jesus, Julius Caesar told the Roman

senate that there was no future life after death; no immorality of the soul.19

One needs to live for

the present, but life was hard, even for the vast majority of Greeks and Romans. Therefore, by

the time Jesus came on the scene, there was a discouraged Gentile audience waiting to listen.

They accepted Him and within a century the Gentile church exploded in numbers, far outpacing

the number of Jewish believers.

Into the volatile Middle East came Philodemus, a major Epicurean philosopher to the Roman

world shortly before the time of Jesus. He was born in Gadara, the Greek city where Jesus healed

the demoniac and 2,000 swine committed suicide in the Sea of Galilee. He, as other Epicurean

philosophers, promoted the common saying that “pleasure is the beginning and end of living

happily.” Epicureanism is essentially a feelings-based philosophy of life. It states that all

experiences related to pain are directly associated with evil while pleasure is associated with the

highest good. The function of wisdom is to measure the cost of pain and to attain the full

pleasure of life. Happiness was totally a human responsibility and achievement because the gods

were not interested in what people did.20

16. Shepherd, “Elder in the New Testament.” 2:73-75.

17. De Lacy, “Epicureanism and the Epicurean School.” 3:2-3; Bruce, New Testament History. 39-41. 18. Lang, Know the Words of Jesus. 196. 19. Geikie, The Life and Words. 1:28.

20. http://www.bibleistrue.com/qna/pqna63.htm Retrieved March 13, 2012.

http://www.bibleistrue.com/qna/pqna63.htm

02.01.05.A. FRAGMENT OF PHILODEMUS’ EPICUREAN WRITING.

The Epicureans believed that the sole purpose of life was the pursuit and

achievement of pleasure. Internet Photo: www.bibleistrue.com

Historians have said that by the first century (B.C.), Gadara was equal to Athens in philosophy,

art, and other aspects of Greek culture. Certainly this underscores the significant influence

Hellenism (the Greek word hellen means Greek)21

had upon the Jewish people. This school of

philosophy has rivaled Judeo-Christian ethics throughout history and, today, it is part of the

popular humanistic philosophies. The Syrian King Antiochus IV Epiphanes (reigned 175-164

B.C.) attempted to replace Judaism with Hellenistic Epicureanism.22

There is no record that

Jesus ever encountered promoters of this philosophy, although He probably did while traveling

through the Greek cities of the Decapolis. The Bible does indicate, however, that the Apostle

Paul had dialogues with such philosophers in Athens (Acts 17:18). Among the Jewish people, the

elite of the Sadducees lived their lives like the Epicureans.

21. Bietenhard, “Greek.” 2:124.

22. DeLaney, Dictionary. 2-3; Cressey, “Epicureans.” 1:465.

http://www.bibleistrue.com/

02.01.06 Essenes – The Essenes were a group of Jews who separated from mainline Judaism in

the second century B.C. some scholars believe that they are the descendants of a group known as

the hasidim (see 02.01.14 “Pharisees”).23

Like the Pharisees, their primary concern was purity

and strict observance of the Mosaic Law, although they differed on some doctrines and practice.

The name “Essene,” is thought to have originated from the breastplate that was worn by the high

priest.24

They were descendants of the Zadokite Dynasty. Some of them moved to the desert

regions of Damascus after Antiochus IV Epiphanes killed the High Priest Onias III around 171

B.C.25

Others relocated to the wilderness near the Dead Sea to escape persecution by the

Hasmoneans (ruled 163-63 B.C. in Jerusalem).26

According to Philo and Josephus,

approximately four thousand Essenes lived in Israel,27

but archaeological studies reveal that only

about three hundred lived in Qumran. That leaves a majority of them to have lived in other areas

such as western Jerusalem and Damascus.

They established their own orthodox theology, which was considerably more restrictive than the

Oral Law, and was held as superior to the Mosaic Law. Furthermore, they held Moses almost

equal to God.28

The Essenes were highly disappointed by the spiritual corruption of both the

Pharisees and Sadducees in Jerusalem as well as the leaders of government. They had such a

great disdain for the religious establishment that they chose not to be involved in any sacrifices

or religious observances in the temple. In response, the ruling Sadducees excluded them from

worship at the temple which intensified the hatred between them.29

Since the temple was the only place where sacrifices could be made for the atonement of sins,

the Essenes taught that any Jew could abolish his or her sins by repentance and strict observance

of the laws of Moses. However, this abolishment of sin would occur only if the repentant Jew

observed the Essene interpretation of Scripture and practiced the Essene laws. They coined

phrases in observance of these laws, such as, “sons of light, sons of darkness,” and “Belial,” 30

a

23. Bruce, New Testament History. 65-66, 96. 24. Schmaltz and Fischer, Messianic Seal. 12.

25. Schmaltz and Fischer, Messianic Seal. 10-13; Bruce, New Testament History. 55.

26. Schmaltz and Fischer, Messianic Seal. 10-14.

27. Cited by Charlesworth, Jesus within Judaism. 60.

28. Ironically, Moses is a prophetic picture or “type and shadow” of Jesus. See comparisons in Appendix 2.

29. Crutchfield, “The Essenes.” 104-07; Bruce, “Essenes.” 1:478.

30. Schmaltz and Fischer, Messianic Seal 10-14; The name “Belial” in Hebrew is Bee-Ya’al, and means utterly worthless.

name given to Satan (cf. 2 Cor. 6:14-15). In addition, they called themselves “The Way,” “The

Elect,” “The New Coventers,” and the “Yahad” (Heb. meaning “those who have become one”).31

They considered themselves to be the “voice in the wilderness,” calling upon people to repent

from sin and return to the one true God.

Theologically, they were a splinter group of the Pharisees. While some scholars believe they

numbered only about four thousand throughout Judaea, Josephus says they were settled in large

numbers in every town.32

They are best remembered for writing the Dead Sea Scrolls.

As to their daily activities at Qumran, they arose at sunrise in the nearby caves, where they slept

every evening, and then came to the community center. They spoke no words, prayed certain

prayers, and performed their assigned tasks until about 11:00 a.m. In this communal village,

they held all property in common, shunned trade, wore white uniforms, and maintained a strict

lifestyle of work, study, and worship.33

Then they had a ritual bath and a communal meal in strict

order. The evening meal was the same as the previous one. Strict discipline was their way to

earn salvation and encourage the coming of the messiah, which was the major emphasis of their

theology.

They adopted the 365-day calendar, as opposed to the traditional 360-day Jewish calendar. This

caused a major schism between them and the rest of the Jewish world. The primary purpose of

the calendar was the appropriate observance of holy days. Just as modern calendars have a

February 29 on leap year, the 360-day calendar had an extra month every six years. The Essenes

tried to resolve this problem.

The Essenes believed that God demanded purity and holiness, but such virtues needed to be

developed by their own efforts and not by the grace of God. Their view of the world was rather

Calvinistic in that they believed they were predestined to be the holy sons of light, being the

exclusive ones to enjoy the blessings and approval of God, while those outside their group were

damned unto death.

As to the messiah, they had difficulty separating the Old Testament prophecies that referred to

Him as a suffering servant from those that referred to Him as a king. They concluded that there

31. Schmaltz and Fischer, Messianic Seal 18.

32. Josephus, Wars. 2.8.4. 33. Buchanan, “Essenes.” 2:152-55; Connick, The Message and Meaning of the Bible. 116; Bruce, “Essenes” 1:478.

would be two messiahs: one who was a descendant of David who would be the messianic king

and the other a descendant of Aaron who would be a priest and suffering messiah.34

The Essenes, as well as so many other Jewish people, had four faulty concepts of their messiah.

1. They were interested in a messiah who was only for the Jews.

2. They were interested in a messiah who would accept every Jew.

3. They were interested in a political messiah who would overthrow the Romans

4. They were interested in an economic messiah who would restore the prosperity their

forefathers enjoyed during the days of the Davidic Empire.

They wanted a messiah who would pander Israel, but instead, they were confronted by a Messiah

who confronted Israel – and they rejected Him. The Essenes were also observers of the end-

times, as they believed the messiah would come and destroy the Romans. Therefore, the Romans

considered these non-violent Jews potentially dangerous and killed thousands of them after the

destruction of Jerusalem in A.D. 70. The Essenes would have faded into history and been long

forgotten were it not for their writing of the Dead Sea Scrolls (See Dead Sea Scrolls). Note that

“messiah” is with a lower case “m” because they did not associate deity with him.

Critics have long asserted that phrases such as “sons of light” did not exist in the first century

Jewish world, and were inserted into the gospels by later editors. But when the Dead Sea Scrolls

were discovered the truth was revealed.

02.01.06.Q1 How did a one become a member of the Essene sect and how does this relate to

the Pharisees?

The Essenes, like the Pharisees, were very legalistic. How a young man became a full pledged

member of the Essene community would generally not have any interest to the study of the life

of Jesus, until one scholar35

indicated that the Pharisees may have had similar requirements of

34. Buchanan, “Essenes.” 2:152-55; Harrison, “Essenes.” 2:370-74; A few scholars do not agree with the two messiah

concept, including L. D. Hurst of the University of California, Davis, believes that the Qumran texts do not necessarily

support the two messiah viewpoint. See http://www.ibr-bbr.org/files/bbr/BBR_1999_09_Hurst_QumranMessiah.pdf.

Retrieved October 10, 2013.

35. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 86-88.

http://www.ibr-bbr.org/files/bbr/BBR_1999_09_Hurst_QumranMessiah.pdf

membership. If so, that presents insights of their legalistic attitudes as revealed in the gospels.

Therefore, if it is possible to review the Essene requirements, we can “look backwards” and

obtain a better understand of the Pharisees.

There are some interesting common factors between the Essenes and the Pharisees. It is common

knowledge that both the Pharisees and Essenes originated in the early second century (B.C.) in

response to the advances of the Hellenistic culture. Both groups were separatists and, in fact, the

name Pharisee originated from the Hebrew phrase meaning the Separated ones. Both groups

were also highly legalistic in their doctrines and lifestyle.

Fortunately, the Dead Sea Scrolls, written by those Essenes living in the Qumran community

near the Dead Sea, contained two important documents that tell us much about their lifestyle and

the requirements fr entrance into their community of believers. According to the Damascus

Document and the Manual of Discipline, the Essenes had the following beliefs and practices:

1. They categorized members as priests, Levites, Israelites, or Proselytes.36

2. The minimum age of admission was twenty. 37

3. New members had to learn and observe all admission requirements.38

4. Once a candidate felt he was ready for membership, he had to pass a preliminary

examination. Evidently notes were carefully taken as the exam was administered by a

scribe.39

5. The candidate was required to give an oath of loyalty, after which he was informed of

the secrets of the community.40

6. Upon the completion of the ceremonial oath, the candidate was on a two-year

probationary status.41

36. Dead Sea Scrolls, Damascus Document 13:12; 14:3. 37. Dead Sea Scrolls, 1 Qsa. 1, 8; This age limit may have been derived from Numbers 1:3. 38. Dead Sea Scrolls, Damascus Document 13:1, 2; 15:5, 6. 39. Dead Sea Scrolls, Damascus Document 13:11, 12; 15:11. 40. Dead Sea Scrolls, Damascus Document 15:6. 41. Dead Sea Scrolls, Damascus Document 20:1-13; MD 1QS 4:24 – 7:25.

7. Any transgressions during this time could result in either temporary or permanent

expulsion from the community.42

8. All supervisory scribes had to be between the ages of thirty and fifty.43

9. Since supervisory scribes were experts of the Hebrew Laws, as well as the community

rules, they could either “bind” or “loose” the judgment of a transgressor44

10. Supervisory scribes as well as judges collected charitable gifts from the community

and distributed them to the needy.45

They also functioned as shepherds of the flock, and

in that sense, they were like a pastor or rabbi.46

While these legalistic requirements cannot be imposed upon the Pharisees per se, these do give

some insight as to what legalistic group might require of a new candidate. Scholars are

examining these requirements with the possibility that very similar procedures existed for new

Pharisee candidates.

02.01.07 Gentiles - This term referred to any person who was not a Jew or a Samaritan.47

It is

from the Latin word genus meaning of the same birth or race, as well as from the Greek word

ethnos, meaning heathen. Ethnos is also translated to the English word ethnic.48

Jewish views of

the Gentiles differed between two Jewish schools of biblical interpretation. The School of

Shammai taught that there was no possible salvation for the Gentiles, which was in total

agreement with the Essenes. The School of Hillel, however, taught that the mercy of God was

extended to the Gentiles if they obeyed the Noahide Commandments; and if so, they could

worship God in the Court of the Gentiles.49

42. Dead Sea Scrolls, Damascus Document 20:1-13; MD 1QS 4:24 – 7:25. 43. Dead Sea Scrolls, Damascus Document 14:8. 44. Dead Sea Scrolls, Damascus Document 13:10; 9:18, 22; 12:12. 45. Dead Sea Scrolls, Damascus Document 14:13. 46. Dead Sea Scrolls, Damascus Document 13:10. 47. See 02.01.17.

48. Miethe, The Compact Dictionary of Doctrinal Words. 98.

49. The Noahide Commandments were and continue to be, in the opinion of orthodox Jews, divine laws that Gentiles

need to obey to obtain favor with God if they did not want to convert to Judaism. See Appendix 17 for more

information.

02.01.08 Greeks - The Greek culture was spread throughout the Mediterranean world three

centuries before Christ, primarily because of the military victories of . The Greeks believed in a

variety of gods who were quickly accepted by all conquered peoples with the exception of the

Jews. The Greek cities along the Jordan River were originally Canaanite cities but had accepted

the Greek culture and religions. By the time Jesus was in His ministry, pagan thought and reason

had made major inroads into Jewish theology.50

The province of Galilee is an area from the Sea of Galilee to the east that extends to Mount

Carmel in the west. After the Assyrian deportation of Jews from Samaria and Galilee (721

B.C.), the land was filled with neighboring Phoenicians (modern Lebanon) and Aramaeans

(modern Syria). The Jews did not reclaim Galilee until the end of the Maccabean Revolt, at

which time many had relocated there from Babylon. They called the territory Galil-ha-Goyim,

meaning the Circle of the Gentiles, or simply abbreviated to Galilee. As more and more Jews

moved into the region, the resident Gentiles remained and, therefore, it was truly cosmopolitan

community at the time of Jesus. For this reason, the snobbish Jerusalemite Jews looked down

upon their Galilean brothers with great disdain and considered them almost as low as the

Samaritans.51

02.01.09 Hassidim - Also known as Hassideans, was a conservative Jewish group that became

popular in the third and fourth centuries B.C. They were a reaction to the growing influential

Greek culture (Hellenism) and their primary focus was to bring a revival to the Jewish people so

that they would return to their orthodox faith. The name means “pious ones” and it is believed to

have formed the religious nucleus of the Maccabean Revolt, the Essene movement, and the

Hassideans. The latter were probably also foundational to the establishment of the first century

Pharisees. By the first century A.D., the Hassideans had become nearly extinct.52

02.01.10 Hellenists – The Hellenists were Jewish people who abandoned the laws of Judaism

and accepted the Greek culture (Hellenism comes from the Greek word hellen meaning Greek).53

They believed the laws of Moses prevented them from enjoying the full pleasures of life

promoted by the Greeks and, later by the Romans. For example, young men at times desired to

50. Pasachoff & Littman, Jewish History in 100 Nutshells. 49-51; Blaiklock, “Greece” 2:824-25; Strange, “Greece.” 2:566-

67.

51. Guignebert, The Jewish World in the Time of Jesus. 8.

52. House, Chronological and Background Charts of the New Testament. 73.

53. Bietenhard, “Greek.” 2:124. See also Acts 6:1.

participate in the public baths or play in the Greek games to obtain the perfect body. But since

the athletic games were played in the nude, they were embarrassed and could not assimilate into

the Greek-Roman community. Furthermore, the Gentiles believed circumcision was disgusting.

Therefore those Jewish men who rejected their orthodox faith and embraced Hellenism endured

a surgical procedure known as epispasm, in which the marks of circumcision were removed.54

They could then participate in the Greek games and not be identified as being Jewish. For that

reason orthodox Jews accused them of abandoning the holy covenant.

Hellenists were almost indistinguishable from their Greek neighbors. During the Maccabean

Revolt they fought with them and the Greeks of Syria against the Hassidim and Hasmonean

family. By the time of Jesus, their religious allegiance was with the Sadducees and, in fact, many

Sadducees were Hellenistic.

02.01.11 Herodians - This was a small political non-religious group, sometimes known as the

Boethusians, after Boethus, whose daughter Mariamne was one of the ten wives of Herod the

Great. The Herodians were Roman sympathizers and individuals of prestigious status in the royal

court, who always promoted their so-called “rightful” claims to the Jewish throne. They were

neither Roman agents nor servants.55

They are mentioned three times in the gospels as

opponents to Jesus (Mt. 22:16; Mk. 3:6, 12:13) and Josephus mentioned them as “those of

Herod’s party.”56

The entire group was wiped out during the destruction of Jerusalem in A.D.

70.

02.01.12 Idumeans – The Idumeans, also known as the Edomites, were descendants of Esau.57

Eventually they moved into the Negev Desert and were absorbed into the larger Arab people

group. For that reason, some scholars have traditionally said that the Arab people per se did not

exist in the biblical land of today’s Israel/Palestine during the first century. However, Edomites,

who eventually became part of the Arabs, occupied southern Israel and were at times in conflict

with the Jews. The larger group known as Arabs was a nomadic people who lived in the area that

is modern day Saudi Arabia. Undoubtedly, the best known Idumean in Jewish history was Herod

the Great.

02.01.13 Jews - In the Old Testament Period, particularly in the book of Esther, the name was

associated with all Israelites, but it originally was applied to only those who came from Judea. A

54. http://www.bibarch.com/glossary/MI/epispasm.htm; July 20, 2012. 55. Farrar, Life of Christ. 346-47; Blizzard, “Judaism - Part 1” Yavo Digest. 1:5, 7.

56. Josephus, Antiquities. 14.15.6; Hiebert, “Herodians.” 3:145.

57. Thompson, “Idumea.” 2:682.

http://www.bibarch.com/glossary/MI/epispasm.htm

similar association is found in the older book of Daniel (3:8, 12). In the New Testament era, the

name is one of cultural and religious identity. A Jew was one who was not a Samaritan (Jn. 4:9),

nor a Gentile (Gal. 2:14; 3:28; Acts 14:1, 5), nor a proselyte (Acts 2:10). He had to be of the

lineage of Abraham and, hence, his race, nationality, and religion were all equal components of

his identity.58

Jews considered themselves to be the “chosen people” and, therefore, by the time

of Christ they thought of themselves as a privileged people.

It is important to note variations of thought among the Jewish people. Those living in Jerusalem

were more legalistic and conservative, than their Galilean counterpart, but were also more

appeasing to the Roman establishment. Those living in Galilee and Perea, on the other hand,

were more lax in their theological viewpoints, but considerably more nationalistic, especially

those in northern Galilee. The cradle of Roman anti-sentiment was in the mountainous areas of

Galilee.

Outside the country of Judaea, Jewish people in the Diaspora held a wide range of viewpoints.

In Babylon they were conservative as they were in Jerusalem, whereas elsewhere theological

viewpoints ranged from liberal to orthodox.

Finally, at times it can be somewhat challenging to understand precisely who the gospel writers

are referring to when they speak of “the Jews.” John, for example, uses the term for the

following people groups:

1. In reference to all of those who are descendants of Abraham, Isaac, and Jacob.

2. In reference to those Jews living in Judea, as opposed to those living in Galilee, Perea,

or elsewhere.

3. In reference to Jewish leaders, namely the Pharisees.

Therefore, the context of the term “the Jews” is very important. An unfortunately example in

church history is that all the Jewish people have been blamed for the decisions made by their

leaders.

02.01.14 Pharisees - The Pharisees were the predominant Jewish party that consisted of a

number of religious sects, from the early second century B.C. until A.D. 70. They developed as

a result of opposition and persecution by the Greek dictator Antiochus IV Epiphanes who was

58. Gasque, “Jew.” 2:1056.

overthrown in the Maccabean Revolt in 165 B.C. (see 03.04.17).59

Understandably, the name

Pharisee comes from the Hebrew perushim, perusin or perusim meaning separated or

detached.60

The first century religious group evolved from the previous Hassidean movement61

and was known for seven major characteristics:

1. Separation. They considered themselves the separated ones, who emphasized strict

adherence to the Mosaic laws pertaining to purity, Sabbath observance, prayer, tithing,

and separation from anyone who was Hellenistic. There were four levels of Pharisees,62

and the upper echelon is referred to in this ebook as the “leading Pharisees.” They were

so legalistic, pious, and self-righteous that they avoided the Am Ha-Aretz, meaning the

common people.63

2. Legalism. Due to the encroachment of Hellenistic (Greek) cultural values into Jewish

life, the Pharisees promoted strict observance of Jewish laws on both the national and

personal level.64

An example of their legalism was recorded by the first century historian,

Josephus. He noted that once more than six thousand of them refused to take the oath of

allegiance to Caesar or Herod.65

They were willing to lay down their lives for the

religious laws. It is uncertain how many other Pharisees, if any, did take the oath of

loyalty. They considered themselves to be the honored ones who were called to practice

and honor the Priestly Code of Ezra, with an emphasis on the Oral laws.

3. They were social and cultural liberals.

59. Josephus, Antiquities. 11.4.8; 13.10.5-6; Babylonian Talmud, Kiddushin 66a.

60. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 86.

61. House, Chronological and Background. 73.

62. See 02.01.14.Q1 below.

63. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 86.

64. Finkelstein, The Pharisees. 145.

65. Josephus, Antiquities. 17.2.4.

4. They were religious conservatives.

5. They hated Rome. They believed that if they could not fortify their cities against the

Roman occupiers, they they would fortify their laws to keep the Greco-Roman culture

out.

6. They tried to be spiritual while the Sadducees tried to maintain their religious

bureaucracy.

7. Most Phraisees were sincere, honest synagogue leaders who cared for their people,

while the leading eschalon of the Phraisees were the ones with whom Jesus had multiple

conflicts.

The Pharisees were usually synonymous with the teachers of the Law.66

While most leading

Pharisees considered themselves scribes, not all scribes considered themselves Pharisees.67

They

were scholars of the biblical text.68

While they were quite influential, Josephus recorded that

more than six thousand of them refused to take the oath of allegiance to Caesar or Herod.69

They

were willing to lay down their lives for the religious laws. It is uncertain how many other

Pharisees, if any, did take the oath of loyalty. While some aristocratic Pharisees, such as the

Herodians, were comfortable with the Romans, a majority was fiercely patriotic and hated the

foreign yoke with an impassioned bitterness.

Unfortunately, some Pharisee leaders had a degraded view of the common peasants because they

frequently did not obey the entire Oral Law. Therefore, they avoided contact with the common

Jewish peasants. This may be why Jesus referred to the common people as “sheep without a

shepherd” (Mt. 9:36). Yet, in spite of this, many Pharisees sided with the masses.70

66. Mt. 3:7; 15:1; Mk. 2: 16, 24; Lk. 11:38.

67. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 93-94.

68. Bruce, “Josephus, Flavius.” 69-71; Major, Manson, and Wright, The Mission and Message of Jesus. 601-02; Josephus,

Wars. 1.5.2; Mishnah, Aboth. 2:5.



The upper echelon of the Pharisees consisted of men who had become religiously and politically

corrupt and were under constant rebuke by Christ. They held the Oral Law in higher esteem than

the written Mosaic Law. It was to this latter group that Jesus most frequently applied the word

hypocrite meaning actor or pretender.71

All confrontations Jesus had with the Pharisees were

related to the Halakhah, the regulations that pertained to the daily life activities.72

It should be

noted that among these religious leaders were Simon, who made a banquet for Jesus (Lk. 7:37),

and others who warned Jesus of Herod’s attempt to kill Him (Lk. 13:31). They are often referred

to in this manuscript as the “leading Pharisees,” the “Pharisee elitists,” or “the aristocrats of the

Pharisees,” as opposed to the common Pharisees, many of whom became followers of Jesus. The

Pharisees were by no means a homogeneous group.

They believed in the supernatural, eternity, a resurrection of all souls, and that man has control of

his decisions and actions, but that God ultimately controls all things. One rabbinic Pharisee went

so far as to say that he believed a body would arise with the same clothing in which it was

buried, but others argued against this point.73

They accepted all the books of the Old Testament,

which are commonly known as the Law, Prophets, and Writings and were the teachers in the

synagogues throughout the country. By the time Jesus was in His ministry, the Sadducees

controlled the temple, but the Pharisees, led by Rabbi Hillel, won the hearts of most of the

people. Hence, most were aligned theologically with the disciples of Hillel, whose grandson

Gamaliel was the tutor of the Apostle Paul.74

The Pharisees were divided into two major theological schools of thought.

71. Herbert, “Hypocrite.” 109-10; Lang, Know the Words of Jesus. 172-73.

72. Bruce, Jesus Past. 69-71; Lee, The Galilean Jewishness of Jesus. 106-07.

73. Jerusalem Talmud, Kethuboth 35a; Edersheim, The Life and Times of Jesus the Messiah. 749.

74. Wyatt, “Pharisee.” 3:822-29.

1. Bet Hillel (School of Hillel)

2. Bet Shammai (School of Shammai)

Named after their founding rabbis, these schools of theology held opposing opinions on how

certain written and oral commandments were to be practiced. Their varied opinions are

preserved in the Mishnah. The Pharisees, whom Jesus addressed, were the Oral Law

traditionalists who had become aristocratic and powerfully similar to the Sadducees, whom they

greatly disliked. The religious ideology of the Pharisees ranged widely as some were

condemned by both Jesus and by some of their own leaders in the third century (A.D.).75

The

Apostle Paul proudly maintained his status as a righteous Pharisee (Phil. 3:5; Acts 22) and, as a

Pharisee, he was a messenger of God to the Gentiles (Gal. 1:16). It should be noted that among

the Pharisees were those who were devoted to Jesus76

and those who planned evil against Him.

Both groups survived the destruction of Jerusalem in A.D. 70, while the Sadducees and Essenes

were annihilated. Consequently, all forms of Judaism today have their roots in the first century

Pharisees.77

Essentially, the Pharisees believed they had three obligations, which the leading Pharisees

observed legalistically. These were,

1. Tithing, known as Neeman.

2. Observance of all Levitical laws, known as Chabber.

3. The practice of purity, which included separation from people considered to be

“impure.”

75. Mishnah, Sotah. 3:4; Babylonian Talmud, Sotah. 22b.

76. Jn. 3:1, 19:38-39, Acts 5:34, 23:6-8.

77. Finkelstein, The Pharisees. 142-45.

The confrontation the leading Pharisees had with Jesus pertained more to the fact that they had

hearts of stone and cared little for the common people. Note that most Pharisees were kind to the

people of the synagogues over which they presided.

In summary, the Pharisees (compare to 02.01.16 “Sadducees”) were,

1. In strong opposition to Hellenism

2. Had great disdain for the Romans

3. Generally middle class although the leadership was aristocratic

4. Theologically progressive but within the Pharisee sect there was a diversity of opinions

5. Believed in the entire Old Testament (Hebrew Bible)

6. Affirmed the resurrection of the soul and heaven

7. Held a mythlogical belief that Abraham was seated at the gates of hell waiting to make

sure no Jew would enter. To have been born a Jew meant automatic rights to the eternal

Messanic Kingdom.78

8. Believed in a final judgment for non-Jews, angels, etc.

9. Some Pharisees affiliated with the common people (Am-ha-arets)79

and sought

converts (except for the leadership). However, the leading Pharisees had great disdain for

them and separated themselves from them.

10. Estimated to be over 6,000 in number who belonged to a chebher, which was their

association or fraternity.80

11. Many Pharisees were self-educated laymen.

12. They believed that their Oral Law (a/k/a Mishnah) superceded the authority of the

Old Testament. Jesus referred to them as “hipocrits” because, while they made the laws a

heavy burden or the common people, they created loopholes for themselves.81

78. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructor’s Manual. Class 6, page 6.

79. Lang, Know the Words of Jesus. 173. 80. Josephus, Antiquities. 17.2.4; Lang, Know the Words of Jesus. 172-73. 81. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructor’s Manual. Class 20, page 11.

Theologically speaking, the leading Pharisees canonized their own interpretation of the

Law.82

02.01.14.Q1 What were the four levels of Pharisees?

Like most people, this writer had once believed that all Pharisees were the same, but this was

hardly the case.83

In addition to those who constantly confronted Jesus, others gave aide to Him.

But many Pharisees were the scribes who often read the Torah and other Scriptures in the

synagogue. According to the third century (AD) highly respected Rabbi Pin Hasben Jair, the four

levels of Pharisees were described in terms of separation (a core doctrine of the sect). 84

One

could enter at the first level and stay there, or in due time ascend to a higher level. These four

levels are described as

1. Heedfulness leading to diligence,

2. Diligence to cleanliness,

3. Cleanliness to separation, and

4. Separation to holiness.

It is not until one gets deeper into the study of first century Judaism, that he learns of the Schools

of Hillel and Shammai, and how these theologians interacted with Jewish society and Jesus. By

knowing the basic beliefs of these two theological schools, one can often determine which

question or statement presented to Jesus came from which school.

Most people today associate the word “hypocrisy” with them. Unfortunately, throughout most of

church history this condemning word by Jesus against the Pharisees has been used to condemn

all the Pharisees, and at times, all the Jewish people. But in fact, most Pharisees like Nicodemus

and Joseph of Arimathea, were godly people who simply wanted to live right before God and

man.85

Most of the issues Jesus had with the Pharisees originated with the upper echelon, that is,

82. Lee, The Galilean Jewishness of Jesus, 13.

83. There are two reasons why many have equated the Pharisees with a group of Jewish leaders who were filled with hypocrisy and hatred: 1) The gospels clearly indicate this group often confronted Jesus and planned to kill Him, and 2) the doctrine of replacement theology and anti-Semitic attitudes promoted by the church. These two biased conditions led to a horrible conclusion – the inability to recognize the variations of other Pharisaic individuals, such as Joseph of Aramathea and Nicodemus, and give them appropriate credit for their righteous attitudes and acts. 84. Cited from Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 88. 85. See Lk. 13:31; 7:36; 11:37; 14:1; Jn. 3:1; 19:38-39; Acts 5:34; 23:6-8. See also Gamaliel in Acts 5, the teacher of the apostle Paul.

the policy-makers and leaders of the Pharisees. Therefore, the four levels of Pharisees are

explained as follows:86

1. The ne’eman, meaning trustworthy, was the entry level and required the endorsement

of all membership obligations before three members in good standing.87

During this time,

the candidate was not permitted to be the guest of a common Jew, known as an Am Ha-

Aretz, and would certainly not be found in the home of a Gentile, tax collector, or sinner.

He had to tithe faithfully on everything he earned and ate.88

This stage was also known as

“heedfulness leading to diligence.” Slaves and women were permitted to join this

association, but only at this level.

2. The second level of entry was called for wings and at this stage the candidate had to

diligently practice the ritual of washing his hands before eating and before touching

ritually clean food.89

This stage was also known as “diligence leading to cleanliness.”

Incidently, the Law of Moses did not require such extremism.

3. In the third level, a candidate was a probationary member either thirty days or one

year. This stage was also known as “cleanliness leading to separation.”

4. If a person wanted to reach the pinnacle of the hierarchy, he had to take two vows:

a. To tithe faithfully

b. Maintain and promote ritual purification.

This fourth level was the upper echelon of Pharisees, who firmly believed they had

arrived at perfected holiness. They had moved from “separation leading to holiness.”

These individuals generally had sufficient wealth that they could live a separated life that

would not get “polluted” by associating with common Jewish people who did not always

observe ritual cleansing laws.

While the membership of the Pharisees was merely 6,000, there were literally thousands more

86. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 88, 112-13.

87. Babylonain Talmud Bekakoth, 30b (Soncino ed.). 88. See additional rules on tithing in the Mishnah, Ma’aserot 1.1. 89. Tosefta, Dem’ai. 2:11; Encyclopedia Judaica Jerusalem: Keter Publishing House 7:1489-90.

who faithfully observed Pharisee doctrines. Josephus noted that,

On account of which (the Pharisee) doctrines, they are able greatly to persuade the

body of the people; and whatsoever they do about divine worship, prayers, and

sacrifices, they perform according to their direction; insomuch that the cities gave

great attestations to them on account of their entire virtuous conduct, both in the

actions of their lives and their discourses also.

Josephus, Antiquities 18.1.3

Other groups who followed basic Pharisee doctrines included the Essenes who lived in a number

of communities including west Jerusalem, Damascus, Qumran, and elsewhere.90

Another group

was the Therapeutae, a Jewish sect who lived throughout the Diaspora, including a large

community in Alexandria. The final group that observed Pharisaic doctrines was the early

Christians of both Jewish and Gentile backgrounds. One Jew, who identified himself with the

Pharisees although he was never a member, was Josephus. He observed the basic doctrines of the

sect.91

Non-members were not always as strict and legalistic as were the members.

As previously stated, the influx of Hellenism had disastrous consequences upon the Jewish

people. While the Sadducees endorsed many Hellenistic elements, the Pharisees saw themselves

as the restorers of the Law. Yet within the Pharisaic world there were many divisions and

theological opinions. Amazingly, while they are justly criticized for their legalistic harshness,

they should be noted for their kind and responsible landmark decisions. These include: 92

1. The removed the severe interpretation of an “eye for and eye” punishment advocated

by the Sadducees.

2. The order for husbands to pay support for their wives if there was a divorce. This

lowered the divorce rate. This also affects upon Joseph because if he would have

divorced Mary, it would have cost him dearly. But it would have cost him nothing and

he would have saved his family’s honor if he had accused her of adultery.

90. See 02.01.06.Q1: How did a one become a member of the Essene sect and how does this relate to the Pharisees?

91. Josephus, Life 8. 92. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 134-35.

3. The promotion of education for both boys and girls, especially in the Galilee area (see

“Education” 02.03.04).

4. Required education for boys to the age of sixteen.

After the Maccabean Revolt, corruption was extensive in Israel. So much so that when Queen

Salome Alexandra came to power (reigned 76-67 BC), her brother, Simon ben Shetah, went into

hiding to study the Torah. He eventually returned to the public arena to restore the study of

Torah.93

The Pharisees have been criticized and condemned for their actions against Jesus. However, it

was the leading Pharisees who were against Jesus, because as other Pharisees came to faith in

Him, they warned Him of impending danger. The Pharisees, like the Essenes, were a very

legalistic religious sect. An example of legalism is found in 02.01.06.Q1 that describes the

entrance procedure for new Essene members. Scholars are examining these requirements for the

probability that very similar procedures existed for new Pharisee candidates.

When the temple was destroyed in A.D. 70, only the Pharisees survived the slaughter. The

Messianic believers had escaped to Pella and avoided the conflict, but the Sadducees, Herodians,

and Essenes were wiped out by the Romans. All Jewish sects today are descendants of the

Pharisees, but the Ultra-Orthodox are truly theological descendants of those first century

Pharisees.94

02.01.15 Romans - In 63 B.C., the Roman General Pompey easily took control of Jerusalem on

the Day of Atonement (Yom Kippur) in a battle that cost the lives of twelve thousand men,

women, and children. The Roman Empire belted the Mediterranean Sea and extended into

Europe. It eventually included twelve language groups and was of a size that Rome could hardly

administer. The military might of the Romans brought forth a fearful peace known as Pax

Romana.95

Their continuous challenge, however, was to maintain peace over the three rebellious

Jewish provinces of Galilee, Perea, and Judea. Between the years 63 B.C. and the so-called

“First Revolt” in A.D. 66, there had been 13 revolts.96

93. Babylonian Talmud. Shabbat 116b (Soncino ed.); Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 135-

36.

94. Schneider, “Who are the Ultra-Orthodox?” 15.

95. Lang, Know the Words of Jesus. 423.

96. See Appendix 25 for a listing of false prophets who had messianic expectations and for a partial listing of revolts

and social disturbances from 63 BC to AD 135.

As to philosophical and religious values, the Romans adopted beliefs from the Greeks and

Etruscans.97

For the most part, they had accepted and spread the Greek culture with all its gods

and goddesses. While many still believed in these myths, agnosticism98

became increasingly

commonplace. Emperors considered themselves to be gods and by the end of the first century

(A.D.), Emperor Domitian required his subjects to offer sacrifices to him and to call him “Lord

and God.”99

The Roman world was one wherein a small aristocratic group controlled the wealth and power

while a massive peasantry produced a large agricultural surplus and, to a smaller extent, the other

necessary products. The common people in occupied lands, such as the Jews of Judaea, were

essentially economic slaves. They were taxed so heavily that they lived in constant poverty

without any hope of escape. Hence, they had a dire hope that a Messiah would come to deliver

them.100

Any action or discussion that could have been interpreted as a revolt resulted in death.

The Romans were especially sensitive to a revolt, not only for national pride, but also because

the land was the frontier to the rising Parthian Empire to the east. And Israel was the most

problematic region they had to govern – riots and rumors of riots and rebellions was constantly

in the air.

02.01.16 Sadducees – The origin of the name “Sadducee” is somewhat mysterious. Many

scholars believe it is a corruption of the priestly name Zadok, who was commissioned to be a

high priest King Solomon. When Ezekiel saw the third temple, he saw a priest by the name of

Zadok, and it is believed that the Sadducees took their name from that prophet.

There are five major aspects to the pwerful Sadducees:101

1. They were social conservatives

2. They were supporters of the Romans, and in fact, the chief priest Caiaphas was a

Roman appointment.

3. They were liberal in their theology. So liberal that some have said they gave only lip

service to the Torah.

97. The Etruscans lived centuries earlier northwest of Rome. Their influence continued but was minimal. 98. Agnosticism is the belief that the existence of God is unknown and probably unknowable.

99. Metzger, New Testament. 61.

100. Crossan, Who Killed Jesus. 39.

101. Bookman, When God Wore Sandals. CD Trac 6.

4. Possibly the greatest condemnation is that they were Hellenistic. They enjoyed the

Greek lifestyle

5. While the Pharisees controlled the local synagogues, the Sadducees controlled the

temple and all its wealth; the Pharisees tried to be spiritual while the Sadducees tried to

maintain their religious bureaucracy. On the other hand, many Levites, priests, and high

priests who functioned in the temple were not Sadducees and did not accept the

Sadducean theology or lifestyle.

The Sadducees appeared on the scene after the elimination of the Greek Antiochus IV Epiphanes

from power in Israel (ten northern tribes) and Judea (two southern tribes). They were the

descendants of the Hasmonean rulers who ruled Judea (163 – 63 B.C.) after the Maccabean

revolt. The members of this religious sect were in fact the ruling aristocratic political-religious

party in Jerusalem and close friends of the Herodian family and the Romans. They held

prominent positions in the city. More importantly, they controlled the Sanhedrin and the

temple.102

It was through this political relationship that they were able to attain control of the

Sanhedrin and high priesthood in Jerusalem, and maintain both throughout the life of Christ until

the Romans destroyed them in A.D. 70.103

They were scholars of Scripture, although their

interpretations were seriously clouded with their presuppositions. They were also greedy for

power and wealth. Control of the temple afforded them an incredibly lavish lifestyle,

unimaginable even for ancient times as shown by the glass artifact shown below.


103. Moulder, “Sadducees.” 4:278-81.

02.01.16.A. AN EXAMPLE OF SADDUCEAN EXTRAVAGANCE. LEFT:

A partially melted glass pitcher of exquisite design and craftsmanship was found

in the burned ruins of the home of a Sadducean priest. Molded glass jug signed by

Ennion, probably of Sidon. RIGHT: The recreated drawing of the pitcher as in

its original design: dark lines reflect actual remains and the light lines are of the

upper portion. This was obviously owned by one of Jerusalem’s wealthiest

families. Photograph and illustration courtesy of the Israel Museum.

The origin of the name “Sadducee” has been lost and, apparently, its meaning is equally

uncertain. The once-held belief that the name was derived from Zadok, a high priest in

Solomon’s court has some serious etymological difficulties.104

Recent scholarship has concluded

that the name could refer to the “righteous ones” because they emphasized religious purity and

are direct descendants of the Hasmoneans. The Essenes referred to them as the “wicked priests”

in their Dead Sea Scrolls.105

To complicate historical genealogy even further, the Sadducees

104. Guignebert, The Jewish World in the Time of Jesus. 162.

105. Schmaltz and Fischer, Messianic Seal. 22.

claimed to be of the clan of Zadok and the rightful heirs of the priesthood. Consequently, they

did whatever was necessary to protect their position and status.106

There can be little doubt this

claim was made to legitimize their position in the priestly office.

Theologically, the Sadducees believed only in the Torah and gave no credibility to any other

books of the Hebrew Bible, nor did they give credibility to the Oral Law.107

Their theology

reflected strong influences of Epicurean philosophy and other popular Greek ideas.108

They

denied the resurrection of the body and life after a physical death. They believed that whatever

wealth, power, status, and influence they could acquire in life were blessings of God; however,

they would have to strive for them by whatever means possible. By the early first century A.D.,

the Sadducees had become an elite social-religious group who controlled the temple and were

interested only in their own welfare. They had no concern for the common peasants nor did they

feel obligated to intercede to God for them.109

Josephus summarized the Pharisees and Sadducees

as follows:

Of the first named schools, the Pharisees, who are considered to be most accurate

interpreters of the laws, and hold the position of the leading sect, attribute

everything to fate and God; they hold that to act rightly or otherwise rest, indeed,

for the most part with men, but that in each action fate cooperates. Every soul, they

maintain, is perishable, but the soul of the good alone passes into another body,

while the soul of the wicked suffer eternal punishment.

The Sadducees, the second of the orders, do away with fate together, and remove

God beyond, not merely the commission, but the very sight of evil. They maintain

that man has the free choice of good and evil, and that it rests with each man’s will

whether he follows the one or the other. As for the persistence of the soul after

death, penalties in the underworld, and rewards, they will have none of them.


107. Moulder, “Sadducees.” 4:278-81, Schmaltz and Fischer, Messianic Seal. 22.

108. Farrar, The Life of Christ. 41, 349.


The Pharisees are affectionate to each other and cultivate harmonious relations with

the community. The Sadducees, on the contrary, are, even among themselves,

rather boorish in their behavior, and in their intercourse with their peers are as

rude as to aliens. Such is what I have to say on the Jewish philosophical schools.

Josephus, Wars 2.8.14 110

Sadducees were the major oppressors of the early church and sought to destroy the work of Jesus

by whatever means possible.111

They were arrogant and rude to Jews of other sects and, as

Josephus said, to foreigners who came to Jerusalem.112

When Jesus was before Pilate they cried,

“Let His blood be upon us and our children.” Their wish came true because the Romans killed

every one of them with the destruction of the temple in A.D. 70.

02.01.16.B. SADDUCEAN TOMB INSCRIPTION. A tomb inscription of a

first century A.D. Sadducee that reads, Enjoy your life. Illustration courtesy of the

Israel Museum.

The family of Annas, including his son-in-law Caiaphas was extremely greedy and wealthy.

They were the envy of those who achieved the “lifestyles of the rich and famous,” as expressed

in modern terms. As priests of the temple, they had afforded themselves a lifestyle beyond the

imaginations of both the common people and modern scholarship. Annas, who was a Sadducee,

converted the Gentile Court of the temple into a commercial market of animal sales,

moneychangers, and pedestrian traffic. By cleansing the temple, Jesus demonstrated His

Messianic authority, to which neither the Romans nor the religious leaders offered a strong

110. Neusner, “Josephus’ Pharisees.” 279.

111. Mt. 22:23; Mk. 12:18; Acts 4:5; 23:8 112. Josephus, Wars. 2.8,14.

challenge. While He taught one should not use force, in the temple, He did. The reason was that

the cleansing was not an act of reformation or purification, but a symbolic gesture of pending

judgment. In doing this, He not only displayed His divine intention, but also confirmed the

words spoken by the Old Testament prophets.113

The prophetic act that symbolized destruction

was also reflective in Jeremiah 4:5-5:31; 7:14; 25:1-38; 26:1-24; Ezekiel 4:1-7:27; and Micah

3:9-12. No doubt, the Jews who witnessed this event thought of their ancient prophets whose

words were now acted out by Jesus.

The attitude held by some Jews, including the Sadducees, was that they were God’s chosen elite

and all other people were as spittle. This is reflected in the Pseudepigrapha book of 4 Enoch. It

reads as follows:

All this I have spoken before you, O Lord, because you have said that it was for us

that you created this world. As for the other nations, which have descended from

Adam, you have said they are nothing, and that they are like spittle, and you have

compared their abundance to a drop from a bucket. And now, O Lord, behold,

these nations, which are reputed as nothing, domineer over us and devour us. But

we your people, whom you have called your firstborn, only begotten, zealous for

you, and most dear, have been given into their hands.

4 Ezra 6:55, 58

The next verse in this passage is most interesting. It asks the question “Why?” In light of a

messianic expectation at this time, was this ancient writer alluding to such a redeemer?

If the world has indeed been created for us, why do we not possess our world as an

inheritance? How long will this be so?

4 Ezra 6:59

113. See Jer. 8:10; 14:18; 23:11, 33-34; 32:31-32; 34:18-19; Lam. 4:13; Ezek. 22:26; Zeph. 3:4; Zech. 14:21; Testament of

Levi 14:1-8; Josephus, Antiquities. 20.8.8; Targum of Jeremiah 7:1-11.

Some scholars believe John’s account of the cleansing is the same event recorded by the other

gospel writers in the Passion Week. They have concluded that it is out of sequence for

theological reasons.114

It is the literary style of John to tie various narratives to religious

feasts.115

On the other hand, the texts are more naturally understood if interpreted as two distinct

cleansings. For example, according to Mark (11:17) Jesus was extremely condemning of the

corrupt temple authorities, which lends credence to the conspiracy by them to have Him arrested

and killed.116

In summary, the theological and social positions of the Sadducees (compare to 02.01.14

“Pharisees”) were, 117

1. Accepting of Hellenism

2. Wealthy aristocrats

3. Theologically conservative

4. Believed only in the Torah (books of Moses). They said that books such as Daniel,

Ezra, and Esther were “foreign,” implying that they contained imported ideas from the

Persians.

5. Denied the resurrection of the soul

6. Denied belief in final judgment, angels, etc.

7. Were separated from the common people

114. Bloomberg, The Historical Reliability. 195; The interpretation commonly promoted is that the historicity of the

biblical record was modified to serve a theological purpose.

115. Passover in Jn. 2:13, 6:4, 11:55; Tabernacles in Jn. 7:2; Dedication in Jn. 10:22; Unidentified feast in Jn. 5:1. If the

feast in Jn. 5:1 is a Passover, then the ministry of Jesus would demand a minimum of three and a half years and possibly

as long as four and a half years. An excellent resource for understanding how the Jewish festivals reflect the life of Jesus

and His message, see Victor Buksbazen, The Gospel in the Feasts of Israel. Bellmawr, NJ: Friends of Israel Gospel Ministry,

2004. Another book is Bruce Scott’s The Feasts of Israel also published by Friends of Israel Gospel Ministry. Finally,

another recommended source is Edward Chumney’s fine book titled, The Seven Festivals of the Messiah. Shippensburg, PA:

Destiny Image, 1998.

116. Bloomberg, The Historical Reliability. 171-73; Sanders, Jesus and Judaism. 61-76.

117. Lang, Know the Words of Jesus. 326.

8. Few in number

9. Were very friendly to, and in co-operation with, the Romans

02.01.17 Samaritans - The Samaritans claimed to be descendants of Jacob, his son Joseph, and

his two sons Ephraim and Manesseh. (cf. Jn. 4:12). However, they were the descendants of the

ten Israelite tribes which had settled in the northern sections of Judaea.118

In 722/21 B.C. the

Assyrians conquered the ten northern Israelite tribes, known collectively as Israel.119

The area

encompassed by all twelve tribes was known as Judaea. In an attempt to destroy the culture and

prevent possible future uprisings, the Assyrians deported a vast majority of them far to the east.

For similar reasons, they imported five foreign tribes from other conquered lands.120

The

Israelites who were not deported intermarried with their new neighbors and their descendants

became known as the Samaritans, named after the land of Samaria in which they lived.121

Concerning the Samaritan religion, they followed the Jewish Torah, but with several significant

changes.

1. The Samaritans removed all references pertaining to Jerusalem from their Torah.

2. The Samaritans believed that Mount Gerizim instead of Jerusalem was the divine

location to offer sacrifice and worship God.

3. They believed Mount Gerizim was where Adam and Eve were created

4. The Samaritans also believed Mount Gerizim was where Abraham offered Isaac.

118. As of this writing, the total population of the Samaritans is under one thousand. They still practice their religious

rituals such as Passover sacrificial offerings, as during the time of Christ. They claim to be descendants of the tribes of

Levi, Ephriam, and Manasseh. They further claim to have maintained a continuous priesthood from Aaron (brother of

Moses) through Eleazar and Phinehas until the 17th century AD.

119. New International Version Archaeological Study Bible. (notes) 1737. 120. Gaster, “Samaritans.” 4:190-93.

121. Cf. 2 Kg. 17; see also 03.02.04; Anderson, R. T. “Samaritans.” 303; La Sor, “Samaria.” 4:298-303.

5. While the Samaritan Torah was modified from the Jewish edition, there is agreement

between the two holy books on more than two thousand other passages.122

Ironically, this

reflects accuracy of transmission and translation over many centuries to the modern Bible

versions.

6. When the Babylonians took the captured Jews to Babylon, the Jews changed their

Hebrew alphabet. Since the Scriptures were written in the older Hebrew script, the

Samaritans felt the Jews polluted the Scriptures by making this change. Hence, the

Samaritan form of writing is a much older version of Hebrew, but it too, has undergone

some changes throughout history.123

7. The Samaritans, like so many others in the ancient Middle East, believed that God

would send someone soon to restore their land and people. That “someone” was called

the Taheb or Restorer – a great prophet of the end-time whom Moses referred to in

Deuteronomy 18:15.124

Therefore, the Samaritans, like the Sadducees, the Pharisees, the Essenes of Qumran, and all the

smaller related religious groups considered themselves to be “Israelites,” bewtween the years

250 B.C. and A.D. 200.125

However, the Samaritans did not take on the name “Jew.”

122. Edersheim, The Life and Times of Jesus the Messiah. 19 n. 27.

123. Edersheim, The Life and Times of Jesus the Messiah. 18-20.

124. Bruce, New Testament History. 34-35.

125. Charlesworth and Evans. The Pseudepigrapha and Early Biblical Interpretation. 22.

02.01.17.A. RUINS OF THE SAMARITAN TEMPLE. The ruins of the

Samaritan temple lay beneath the Byzantine ruins in the foreground. The

Byzantine church was built to honor the Samaritan temple. Photograph by the

author.

If the religious differences were not enough to cause social segregation between these two

groups, the political alignments certainly aggravated the situation. When the Jews returned from

Babylon to Israel to rebuild the temple, a Horonite (Samaritan) by the name of Sanballat

harassed them with the help of a “garrison in Samaria” (Neh. 4:2).126

When the Greek General

conquered this part of the world, he destroyed the Samaritan cities but left Jerusalem

untouched.127

But a little more than a century later during the Maccabean Revolt, when the Jews

had to fight against the Syrian Greeks they had to fight the Samaritans as well. Furthermore,

whenever the Samaritans had the opportunity at this time to capture Jews, they sold them into

slavery. This caused deep bitterness. So in 128 B.C. when John Hyrcanus became a Jewish

126. Sanballat is among fifty biblical names whose existence has been verified by archaeological studies in a published

article by Lawrence Mykytiuk titled, “Archaeology Confirms 50 Real People in the Bible.” Biblical Archaeology Review.

March/April, 2014 (40:2), pages 42-50, 68. This archaeological evidence confirms the historical accuracy of the biblical

timeline. For further study see the website for Associates for Biblical Research, as well as Grisanti, “Recent

Archaeological Discoveries that Lend Credence to the Historicity of the Scriptures.” 475-98.

127. Kelso, “Samaria, City of.” 5:238.

governor and high priest, he destroyed the Samaritan temple and in 107 B.C., he destroyed the

Samaritan city of Shechem.128

This hatred surfaced again in 63 B.C. when the Romans

conquered the Jewish lands and the Samaritans again fought against the Jews.129

Incredibly, they

did so again when Herod the Great was crowned king of the Jews. Josephus recorded a number

of accounts where the Samaritans attacked the Jews. In one such case, when the temple gates

were opened at midnight to accommodate the worshipers with their Passover lambs, a number of

Samaritans entered the temple and desecrated it by throwing human bones throughout the

temple.130

The Samaritans frequently interrupted fire signals. For example, it was common practice that

priests would give trumpet and fire signals from the pinnacle of the temple to mark the beginning

of the Sabbath, the beginning of a month, and special festivals. The fire signals were repeated

from one hill-top community to another, and within minutes all Israel knew when that the

Sabbath had begun.131

The Samaritans would at times set off a false signal, much to the anger of

the Jews who had been deceived.

Furthermore, at times Jews traveling through Samaria going to Jerusalem were beaten or even

killed, although leaving the Holy City was always seen as a good thing. Little wonder then, that

by the time Jesus came on the scene the social tension was extremely volatile. This is seen in

John 8:48, when the accusers referred to Jesus as a Samaritan. It was in the cultural context and

connection that, in rabbinic demonology, a leading demon was named Shomroni, which was also

used to refer to either a demon or Samaritan.132

Obviously this reflects the tension between the

two groups. Yet according to John 4 and the book of Acts, missionary efforts in Samaria were

successful in the early years of the church.133

128. Kelso, “Samaria, Territory of.” 5:242; Lang, Know the Words of Jesus. 283.

129. Gaster, “Samaritans.” 4:191-96.

130. Josephus, Antiquities. 18.2.2. 131. Vincent, Word Studies in the New Testament. 2:113.

132. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructor’s Manual. Class 16, page 2.

133. Edersheim, The Life and Times of Jesus the Messiah. 19-21.

02.01.18 School of Hillel – Hillel, also known as Hillel the Elder, was one of the most important

religious leaders in Israel during the time of Roman occupation. He was born in Babylon around

50 BC, but some sources date his birth as early as 110 BC., and he is believed to have died in AD

10. He is at times compared to Moses, as both supposedly lived to an age of 120 and Hillel

studied forty years and the last forty years he wa a leader to his people. As such, there is an

excellent possibility that he was in the temple when Jesus was there at the age of 12. He was also

from the line of David, of Shephatiah, the son of Abital – a genealogical record that added to his

credentials.134

Hillel’s school of biblical interpretation held to the orthodox form of Judaism. In fact, it has been

said that his way of teaching the core values of the Torah was nearly identical to the teachings of

Jesus.135

About three decades before the birth of Jesus, Hillel rose from the lowest ranks among

the rabbis and became President of the Sanhedrin. He was known for his kindness, gentleness,

and influences during the reign of Herod the Great (37 B.C. – 4 B.C.) and the childhood days of

Jesus. He established an academy, which was known for its compassion toward fellow Jews and

moral Gentiles. The grandson of Hillel, Gamaliel, trained the Apostle Paul, who was also a

Pharisee.136

It appears that Jesus agreed much more with the teachings of the School of Hillel

than with the opposing School of Shammai.137

Since Hillel’s teachings are often similar to those

of Jesus, some scholars have suggested that Jesus received His ideas of ethics and morality from

him. Others believe Hillel was a significant element of “the fullness of time” phrase of Galatians

4:4b in that he brought many people in line with what Jesus would be teaching. After the

destruction of the temple, his followers became the dominant influence in Jewish lives. Leaders

of both the Schools of Hillel and Shammai claimed to have had the “voice from heaven,” even

though on occasion they had strong contrasting interpretations of Scripture. It is difficult to

classify either one as liberal or conservative. However, Hillel had a reputation for being kind and

gentle while Shammai was impatient and abrasive.138

134. Babylonian Talmud, Juchas. 19.2; Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 3:35.

135. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 111. 136. Falk, Jesus the Pharisee. 48.

137. Pixner, With Jesus Through Galilee. 32.

138. Edersheim, The Life and Times of Jesus the Messiah. 91; Babylonian Talmud, Shabbath 31a.

02.01.19 School of Shammai – Shammai (50 B.C. – A.D. 30) was a leading Jewish scholar

during the time of Herod the Great and Jesus. His school of biblical interpretation became

popular about 30 B.C. and took control of the Sanhedrin ten years later. Shammai, an aggressive

man with a rough personality, established an academy to promote his theology. Essentially, the

school introduced some changes in the way the Mosaic Law was applied to the common people.

The Jerusalem Talmud reports that one member of this group practiced polygamy, a severe

change from the norm in first century Judaism.139

The rabbis of this school placed restrictive

rules upon the people, which were released by the rabbis of Hillel. When Jesus made harsh

statements toward the Pharisees, it was generally to the Pharisees of this group. Hence, there was

not only conflict between the Pharisees and Sadducees, but also between these two theological

centers.140

In A.D. 70 when the temple was destroyed, the School of Shammai was also

destroyed along with the Sadducees.141

02.01.20 Scribes – Scribes are generally considered to be scholars of the Mosaic Law (Ezra 7:6;

Neh. 8:1), who had excellent writing skills and by the first century they also functioned as

lawyers (Greek nomodidaskalos) and teachers of the Law.142

The reading of the Law in local

synagogues was done by scribes who were Pharisees. In fact, the Hebrew word for synagogue is

beit-knesset or beyt-knesset, meaning house of gathering.143

Most people were closely aligned to

the Pharisees because this religious group controlled the local synagogues, and the people felt

comfortable because they had studied the Written and oral laws more than any other religious

sect.144

139. Falk, Jesus the Pharisee. 54. Harvey Falk reports that a Rabbi Eliezer was married, and in his later years he also married

his niece; but his first wife, whom he never divorced, outlived him. There is a well documented case of first century

polygamy in the religious establishment of the Pharisees, but it was not a common practice. See the Jerusalem Talmud,

Yevamot 13.2 and Sanhedrin 68a.

140. Farrar, Life of Christ. 307.

141. http://www.tyndale.cam.ac.uk/Tyndale/staff/Instone-Brewer/prepub/Sanhedrin%2043a%20censored.pdf. Retrieved May 26, 2013. 142. Hillyer, “Scribe, Writing.” 3:477-78.

143. Mills and Michael. Messiah and His Hebrew Alphabet. 7.

144. Cited from Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 92.

http://www.tyndale.cam.ac.uk/Tyndale/staff/Instone-Brewer/prepub/Sanhedrin%2043a%20censored.pdf

A scribe was called a Talmid, meaning a learned one, or the educated one. A scribe was also

known as a Chakham, meaning wise man because he studied all the laws and knew how to apply

them to daily life.145

They were literary professionals who were available for the purpose of

writing legal contracts. There were various divisions of scribes. For example, some scribes

functioned as royal secretaries (2 Sam. 8:17) and others were military scribes (Jer. 37:15). It

appears that the art of writing was a craft controlled by selected families. The Kenites had

families of scribes living at Jabez (1 Chron. 2:55) who appear to have kept a monopoly on their

craft. However, in Jerusalem, scribal schools trained priests and Levites who in turned, trained

the people of the Law. Ezra could not have taught the people the Law of Moses if there were no

scribal schools in Babylon. Thankfulness should be granted to the Levitical scribes who copied

the books of the Old Testament (Deut. 17:18; Jer. 8:8). They wrote various documents that

pertained to the maintenance of the temple facility (2 Kg. 12:10; 2 Chron. 34:13).146

Scribes also

functioned as accountants, secretaries, journalists, historians, librarians, and teachers. It is

believed that most were clerks in a small middle-class society, but some rose to wealthy and

powerful prominence.147

The control of writing of the biblical period appears to have been the

custom until the end of the Middle Ages. This monopoly insured wealth for future

generations.148

The famous leader, Ezra, for whom an Old Testament book is named, created this separate body

known as scribes or the sopherim. They copied Scriptures for all occasions, carefully counting

every letter to insure accurate transmission of the Sacred Word.149

By the first century they

became known as lawyers150

and doctors of the Law.151

Since nearly every aspect of Jewish life

was controlled by religious law, scribes were theological lawyers who were trained in the

application of the Torah and the Oral Law. Hence, they were also the authoritative expositors.

145. Lang, Know the Words of Jesus. 173. 146. See also Josephus, Antiquities 12.3.3; cf. 11.5.1. 147. Walton, Matthews, Chavalas. The IVP Bible Background Commentary: Old Testament. 417-18. 148. Hillyer, “Scribe, Writing.” 3:477-79.

149. Freeman, The New Manners and Customs of the Bible. 420.

150. Mt. 22:35; Lk. 7:30; 11:45; 14:3. 151. Lk. 2:46; 5:17; Acts 5:34; Freeman, The New Manners and Customs of the Bible. 420-21; Guignebert, The Jewish World in

the Time of Jesus. 71.

They were often given the honored position of reading the Scriptures in the synagogues and were

authoritative consultants who settled disputes.152

Scribes existed in all major religious parties, but most belonged to the Pharisees.153

Twice they

are referred to as the “scribes of the Pharisees” (Mk. 2:16; Acts 23:9), indicating that there were

also scribes of other religious groups. Although the New Testament seems to imply there were

many who were of the same Jewish party as the Pharisees, they were technically a trade guild

and not a separate religious party.154

They are best remembered for being extremely detail-

oriented concerning religious law, masters of “hair-splitting details” and theological debates.

This explains why they were in constant discussions with Jesus, which ultimately led to their

humiliation before their favorite audiences.155

02.01.21 Sicarii – (See also Zealots 02.01.22). This group of freedom fighters was known as the

“Sicarii” to the Romans and as the “Zealots” to the Jewish people. Some scholars say that the

names are interchangeable, but are listed as two separate groups because other scholars say that

the Zealots were a subgroup within the Sicarii organization. Nonetheless, they were dedicated to

eliminating Hellenized Jews, overthrowing the Roman Empire to gain independence for Israel, as

well as reestablishing the Torah and the orthodox faith in Judaism.

Josephus identified them as a nationalistic group that was also known for various terroristic

murderous activities.156

For example, they would walk in a crowded market, surround their

victim who was unaware of his situation and, on a given secret signal, pull out short thin daggers

and assassinate the victim. In fact, the name Sicarii is the Latin word meaning dagger or short

sword.157

The group would then walk away as if nothing had happened leaving the victim dead

on the street. They utterly terrorized Jerusalem in the first century.158

Luke mentioned a false

152. Freeman, The New Manners and Customs.” 420.

153. Metzger, B. New Testament. 48-49.

154. Hagner, “Scribes.” 4:360-61; Guignebert, The Jewish World in the Time of Jesus. 71.

155. Wilson, False Trials of Jesus. 18.

156. Josephus, Wars. 4.9; Antiquities. 20.8.6.

157. Bruce, New Testament History. 93.

158. Josephus, Wars. 2.13.3.

messiah who led four thousand Sicarii terrorists in a revolt that failed (Acts 21:38). The last of

these hyper-Zealots was destroyed in A.D. 73 with the fall of Masada.159

02.01.22 Zealots – (See also 02.01.21 Sicarii.) The Zealots were not only freedom fighters, but

they were extremely hostile to both the Romans, Herodians, and the wealthy aristocratic Jews of

Jerusalem – namely the Sadducees.160

Their name was taken from 1 Kings 19:10, “I have been

very zealous for the Lord God Almighty.”161

They called themselves by the Hebrew term

Ganna’im or Aramaic Qan anayya, which in Greek is Zelotai.162

Obviously the English word is

derived from the latter. Their rallying cry was “No king for Israel but God.” They believed it was

a sin to pay taxes to a pagan overlord and were determined to fight for their freedom. They

originated in the Galilee region while Herod the Great was governor there – before he became

king of the entire Jewish region. The Zealots were the most active freedom-fighting party at the

time, convinced that God would help them only if they helped themselves.163

Their concept of a

messiah was one who leads them to military victory over Roman oppression. The center of the

resistance movement was in Gamala, a city east of Galilee, where in A.D. 66 more than five

thousand Zealot Jews chose to commit suicide rather than die by the Roman sword.164

From this

group came a disciple of Jesus by the name of Simon who was referred to later as “Simon the

Zealot” to differentiate him from Simon Peter.165

While these first century terrorists first became organized and fought against Herod the Great in

the years 40-37 B.C., they did not become a political movement until Jesus was about eight or

ten years old. By then the Zealot name became identified with those who participated in the

uprising of A.D. 6 led by Judas of Galilee. This Judas of Gamala (also known as Judas the

159. House, Chronological and Background Charts of the New Testament. 75.

160. Bruce, New Testament History. 94-95.

161. Pixner, With Jesus in Jerusalem. 126.

162. Bruce, New Testament History. 88.

163. Golub, In the Days. 274. 164. Pixner, With Jesus in Jerusalem. 126.

165. Pixner, With Jesus in Jerusalem. 126.

Galilean in Acts 5:37) said that Jews were a chosen people of God and, therefore, had no

obligation to pay taxes to the Roman government. This is the background of Matthew 22:17

when Jesus was asked, “Is it right to pay taxes to Caesar or not?” While the revolt failed, a

Pharisee by the name of Zadok joined Judas and together they formed a loosely knit religious

political party which Josephus called the “fourth philosophy.”166

They were trained to fight to

their death and to recognize no messiah except a messiah of the sword.167

From the time the

Romans entered the land in 63 B.C. until the destruction of the temple in A.D. 70, there were

thirteen revolts.168

However, the greatest of these became known as the “First Revolt” (A.D. 66),

which led to the destruction of Jerusalem and the temple.

The violent activities of the Sicarii / Zealots initiated the First Revolt.169

The last of these

freedom fighters died at Masada in A.D. 73, but their ideals and dreams of a restoration of a

political dynasty equal to that of King David continued. Six decades later the Jews were at war

again, in what has become known as the “Second Revolt” (A.D. 132-135). This revolt is also

known as the Simon Bar Kokhba Revolt and resulted in the dispersion of all Jews and Christians

from Jerusalem by the command of the Roman General Hadrian.170

166. Josephus, Antiquities. 18.1.6 and 20.8.10.

167. Farrar, The Life of Christ. 442.

168. See Appendix 25 for a listing of false prophets who had messianic expectations and for a partial listing of revolts

and social disturbances from 63 BC to AD 135.

169. For more information on the Zealot movement, see Josephus, Wars. 2.4.1 and 4.4.1.

170. Donaldson, 4:1175-79; Crossan and Reed, Excavating Jesus. 190-92.

mysteries 1ax

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