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A Commentary on the New Testament from the Talmud and Hebraica (4 Vol. Set), by John Lightfoot
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In a verse by verse format, Lightfoot relates medieval rabbinic traditions, the writings of Josephus, and other Jewish materials to the New Testament. This edition is reprinted from the 1859 English edition, with a more recent introduction by R. Laird Harris, Professor of Old Testament at Covenant Theological Seminary.
- Sales Rank: #1086818 in Books
- Published on: 1989-08-01
- Ingredients: Example Ingredients
- Original language: English
- Number of items: 4
- Dimensions: 6.02" h x 6.20" w x 9.28" l, 5.97 pounds
- Binding: Hardcover
- 1664 pages
Most helpful customer reviews
11 of 11 people found the following review helpful.
Invaluable resource for New Testament scholars
By John L. Hoh Jr.
Christians often forget they have Jewish "roots" or kinship. The original authors of the New Testament originally wrote from a uniquely Jewish perspective and reported a Messiah as prophesied in the Christian Old Testament (TaNaK among Jews). In some cases what was plainly evident to the original readers of the New Testament is lost on modern Christians. What did Matthew mean when he said, "As it was said by the prophets, 'He will be a Nazarene'."? We find no specific passage the Matthew could be referring to, and the use of the plural (prophets) means that a reference of this sort was known among the Jewish people of the first century.
The author of this book undertook a noble task. Alas, after completing the Gospels and portions of Acts and the Pauline epistles to 1 Corinthians, the author went to Glory. The task was never finished. And that is the one weak point in this project. Paul was a Pharisee and a "Jew of Jews" who would have known all the teachings of the Talmud and expounded on them. Alas, in areas where I would have liked that clarification of Paul's words, the project is unfinished.
But for the sections of the New Testament that are commented on, any New Testament scholar will find this set useful and valuable. The quality of the work makes the incompletion that much more frustrating. Maybe someday the project can be finished.
7 of 7 people found the following review helpful.
Nothing else quite like it
By curdog
This is a great set of books. As the title implies, it gives the jewish background to the NT. One of the interesting things I found in it was that the "angel of the church," an expression used in Revelation, was a common expression in the synagogue. There are myriads of jewels like this in this set of books.
5 of 5 people found the following review helpful.
A "CLASSIC" 17TH CENTURY WORK SHOWING NT PARALLELS WITH JEWISH WRITINGS
By Steven H Propp
John Lightfoot (1602-1675) was an English churchman, rabbinical scholar, Vice-Chancellor of the University of Cambridge and Master of St Catharine's College, Cambridge. This series of books was probably his most famous written works, and the four volumes were published from 1658-1674.
He wrote in the Preface to the first volume, "Among all those, who have either published their own chorographical tables of the land of Canaan, or have corrected others---you can hardly find any, that have consulted with the writers of the Talmud in this matter... Let us reason, therefore... Whether, among all the means used for the correcting and polishing this, the means that the Talmud affords, should, with any merit or equity, be only refused? Why the Jewish chorography of the Jewish country should not be admitted? Certainly, it is unjust, out of prejudice, to reject, or out of ignorance not to entertain, those things, which might either yield us the profit of the chorography of that land, or stir up no unprofitable search into it... surely it is very fit, that he should... consult those authors, as being the nearest witnesses, inhabiters of the country, and such as most studiously and most religiously describe it... When, in the reading of these writers, I... compared them with the maps and tracts already published, I plainly saw... that very many things might be fetched and drawn out of these authors, which might correct the maps.... Which might some way or other hold out a light to chorography."
He notes about Bethlehem, "The Jews are very silent about this city: nor do I remember that I have read any thing in them concerning it, besides those things which are produced out of the Old Testament; this only excepted, that the Jerusalem Gemarists do confess that the Messias was born there before their times." (V1, Pg. 106)
He wrote in the Dedication to the second volume, "when all the books of the New Testament were written by Jews, and among Jews, and unto them; and when all the discourses made there, were made in like manner by Jews, and to Jews, and among them; I was always fully persuaded, as of a thing past all doubting, that the Testament could not but everywhere taste of and retain the Jews' style, idiom, and rule of speaking... I concluded as assuredly that, in the obscurer places of that Testament ... the best and most natural method of searching out the sense is, to inquire how, and in what sense, those phrases and manners of speech were understood, according to the vulgar and common dialect and opinion of that nation; and how they took them, by whom they were spoken, and by whom they were heard... And since this could be found out no other way than by consulting Talmudic authors, who both speak in the vulgar dialect of the Jews, and also handle and reveal all Jewish matters; being induced by these reasons, I applied myself chiefly to the reading these books... that, if it were possible, I might arrive to a fuller and more deep knowledge and understanding of the style and dialect of the New Testament... We offer here some specimen of this our reading and our choice, for the reader's sake..."
He says of Mt. 5:18 [`Verily, I say unto you'], "Such an assertion was usual to the nation, though the syllables were something changed... `In truth' is a manner of speech used in swearing... But our Saviour used this phrase by the highest divine right." (V2, pg. 100) About Mt. 5:28 [`Whosoever looketh upon a woman to lust after her...'], he quotes Talmudic writers who had previously said, "He that looketh upon a woman's heel, is as if he looked upon her belly: and he that looks upon her belly is as if he lay with her," and "He that looks upon the little finger of a women, it is as if he looked upon her privy parts." (V2, pg. 118) Of the laws about divorce, he notes that "Some of them interpreted this law of Moses... of the case of adultery only...
`it is not lawful to put her away, fi he shall not find filthiness in his wife.'" (V2, pg. 120)
Of the beginning of the Lord's Prayer ["Our Father which are in heaven..."], he notes, "This epithet of God was very well known among the Jews, and very usual with them... But in what sense did the Jews call God their Father in heaven... For that very cause they were taught by God himself so to call him, Exod 4:22, Deut 32:6." (Pg. V2, 149) Of Jesus' teaching in parables, he notes, "No figure of Jewish rhetoric was more familiarly used than that of parables; which perhaps, creeping in from thence, among the heathen ended in fables... The Jewish books abound everywhere with these kinds of figures... One might not amiss call their religion `Parabolical'... and their oratory in their sermons was like to it... Our Savious... useth the same kind of speech, and very often the same preface as they did in their parables." (V2, pg. 212-213) Of Mt. 18:20 [`For where two or three are gathered together in my name, there am I in the midst of them'] he says, "The like do Rabbins speak of two or three sitting in judgement, that... the divine presence is in the midst of them." (V2, pg. 258)
He says of Jesus' rising on Sunday, "When Christ was to make a new world, or a new creation, it was necessary for him to make a new sabbath. The sabbath of the old creation was not proper for the new... Therefore it was very proper that that day from which Christ's kingdom took its beginning should pass into the sabbath, rather than the old sabbath, the memorial of the creation. That old sabbath was not instituted till after the giving the promise of Christ [Gen 3:15]... When therefore that was accomplished which was then promised, namely, the bruising of the serpent's head by the resurrection of Christ, and that was fulfilled which was typified and represented in the old sabbath... the sabbath could not but justly be transferred to that day on which these things were done." (V2, pg. 376-377)
Interestingly, he comments on the Transfiguration in Mk 9: "I know it will be laughed at if I should doubt whether Christ were transfigured upon mount Tabor; for who ever doubted of this things? But let me... reveal my doubts concerning it; and the reader ... will judge more favourably of my doubting. Let him consider that Christ, in the story going before, was in the coast of Caesarea Philippi... And presently the story of the transfiguration followed. Six days indeed came between... It seems, indeed, a wonder that our Saviour would tire himself with so long a journey, to choose Tabor whereon to be transfigured, when, as far as we read, he had never before been in that mountain; and there were mountains elsewhere where he conversed frequently... And now, reader, look ... how incongruous will this traveling seem... From Caesarea Philippi to mount Tabor thorugh the whole length almost of Galilee. Then from mount Tabor by a course back again to Capernaum... being again passed over. Whereas Capernaum was in the way from Caesara Philippi to Tabor, and there was a mountain there well known to Christ, and very much frequented by him. So it seems far more consonant to the history of the gospel, that Christ was transfigured in some mountain near Caesarea Philippi..." (V2, pg. 422-424)
Of the resurrection narratives in Mark 16, he observes, "For the women came twice to the sepulchre, as John teacheth; by whom the other evangelists are to be explained: which being well considered, the reconciling them together is very easy..." (V2, pg. 476)
He says of Lk 2:8 ["shepherds keeping watch over their flock..."], "These are the sheep of the wilderness; viz, those which go out to pasture about the time of the Passover, and are fed in the fields... and return home upon the first rain. 'Which is the first rain? It begins on the thurd of the month Marchesvan. The middle rain is on the seventh; the last on the seventeenth..." (V3, pg. 36)
Of the genealogy in Lk 3:1, he says, "Joseph is not called here 'the son of Heli,' but Jesus is so; for the word Jesus... must be understood, and must be always added in the reader's mind to every race in this genealogy... For it was very little the business of the evangelist either to draw Joseph's pedigree from Adam, or, indeed, to shew that Adam was the son of God... for this reason hath he drawn his pedigree on the mother's side, who was the daughter of Heli... Suppose it could be granted that Joseph might be called the son of Heli.. yet would not this be any great solecism, that his son-in-law should become the husband of Mary, his own daughter." (V3, Pg. 54-55)
Of Lk 14:3-5 ["Is it lawful to heal on the Sabbath day?"] he comments, "A Jew will be ready to cavil against the truth of the evangelists upon the occasion of this and such like questions they report from our Saviour... he could not but know that, in danger of life, it was permitted to them to do any thing towards the preservation of it. Nay, where there was no imminent danger, they were allowed to apply medicines, plasters, etc. ... This is all true enough; and this no doubt our Saviour understood well enough: but withal he could not but observe with how ill an eye they looked at him, and would not allow that in him which was lawful in another man." (V3, pg. 150)
Although about 450 years old, many of Lightfoot's insights still seem very "fresh" today; since Strack & Billerbeck's Commentary on the New Testament from the Talmud and Midrash has never been translated into English, this is one of the only ways for us English-only speakers to find some of this information.
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