The Jewish Annotated New Testament: New Revised Standard Version

By Amy-Jill Levine, Marc Zvi Brettler

Reviewed by Marcello Jun de Oliveira
On 2/9/2012

Oxford University Press, 2011 Hardbound in signatures:
637 pages
ISBN-10: 0-19-529770-9
ISBN-13: 978-0-19-529770-6 Price: $35.00

Reviewed by Marcello Jun de Oliveira for the Association for Mormon Letters

Every once in a while, a popular periodical will run a story about the state of biblical illiteracy common among the general populace -- including the church-going faithful. The common joke is that the Bible is the most revered never read book, or the best selling least read book, in the history of the printed word.

This is particularly true for those within the Mormon traditions. Latter-day Saints are notoriously unacquainted with the Christian Bible. Emphasis on other more modern scriptures (i.e. The Book of Mormon, The Doctrine and Covenants, Pearl of Great Price, and current publications by modern prophets and Apostles), an insistence on an archaic and convoluted translation (The King James Version), topical decontextualized guides and a cultural heritage of misgiving towards high scholarship are but some of the obstacles facing an LDS student of the Bible.

Not any more.

Oxford University Press has recently published The Jewish Annotated New Testament, which will prove to be an invaluable introduction into the amazing world of modern biblical studies.

Amy-Jill Levine (Professor of New Testament and Jewish Studies at Vanderbilt University in Nashville, TN) and Marc Z. Brettler (Professor of Biblical Studies at Brandeis University) have just edited this mixture of introduction to quality New Testament scholarship, reference book and devotional scripture that should be obligatory reading for every Mormon, Christian, or just anyone interested in the Bible.

The volume offers the full text of the New Testament heavily annotated with the best in current biblical scholarship, with an intense (but not exclusive) interest in how our accumulated knowledge of Jewish history, culture, and religion -- especially in the context of the first and second centuries CE Roman world -- can further help us understand the development and impact of the writings of what came to be collected and known as our New Testament.

Most Latter-day Saints in specific, and many Christians in general, feel a certain kinship with Jewish people as co-inheritors of a common religious legacy, but not often are these shared faith genealogies explored thoroughly. Reading the New Testament through Judaism-colored glasses will certainly fill an emotional, as well as intellectual, void for both sides of this ecumenical dance.

In the editors’ preface, they cite three main reasons for the production of this work: 1) “[T]his volume highlights in its annotations and essays aspects of first- and second-century Judaism that enrich the understanding of the New Testament: customs, literature, and interpretations of the biblical texts...”; 2) “[W]e highlight connections between the New Testament material and later Jewish (especially rabbinic) literature, so readers can track similar as well as distinct ideas across time...”; and 3) “[T]he volume addresses problems that Jewish readers in particular may find in reading the New Testament, especially passages that have been used to perpetuate anti-Judaism and the stereotypes that non-Jewish readers sometimes bring to the texts.”

The Biblical Text

The New Testament text included here is the New Revised Standard Version, which could be summarized as the latest iteration of the King James Version except with modern English and including all of the manuscript and linguistic advances in academic studies of the past 400 years. The translation committee pithily summarizes their entire approach with the motto: “As literal as possible, as free as necessary.”

And it shows. For those raised with the King James Version, this translation is familiar enough to be easily recognizable, but with the freshness of a less archaic and more understandable phraseology. For those accustomed to interlinear translations (where the English words appear under the Greek text), there is surprisingly little loss in its faithfulness to the original language. Most Latter-day Saints, as well as KJV Christians, might be amazed at how much more alive the New Testament will read with this translation alone.

Consider some of these examples of comparisons:

1a) Glory to God in the highest, and on earth peace, good will toward men. (KJV, Lk 2:14)

1b) Glory to God in the highest heaven, and on earth peace among those whom he favors. (NRSV, Lk 2:14)

2a) And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; Jesus knowing that the Father had given all things into his hands... (KJV, Jn 13: 2-3)

2b) The devil had already put it into the heart of Judas son of Simon Iscariot to betray him, and during supper Jesus, knowing that the Father had given all things into his hands... (NRSV, Jn 13: 2-3)

3a) And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people. (KJV, Acts 12:4)

3b) When he had seized him, he put him in prison and handed him to four squads of soldiers to guard him, intending to bring him out to the people after the Passover. (NRSV, Acts 12:4)

4a) Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead? (KJV, 1 Cor 15:29)

4b) Otherwise, what will those people do who receive baptism on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? (NRSV, 1 Cor 15:29)

5a) For if Jesus had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. (KJV, Heb 4:8-9)

5b) For if Joshua had given them rest, God would not speak later about another day. So then, a sabbath rest still remains for the people of God. (NRSV, Heb 4:8-9)

Not only does the NRSV offer a more accurate and scholarly translation, bringing modern readers closer to the original authors, but it also allows for greater comprehension through a contemporary English.

Footnotes

But the NRSV translation isn’t even the most important contribution here. This New Testament is heavily annotated (by the size and font of the average footnote, I would guess at least 10 times more so than your common Bible) with much more than simple cross-references or minor elucidations. Most of the notes include brief scholarly explanations of cultural or historical contexts, many of which expound on first century Judean traditions. Discussions on textual criticism and manuscript traditions also enrich our grasp of the complexity of this scholarly field.

A few thought-provoking footnotes as examples (which, for the sake of brevity, omit cross-referencing):

Mt 2:1b -- The wise men, Gk “Magi”; early Jewish readers may have regarded these Persian astrologers not as wise but as foolish or evil. Philo calls Balaam a “magos”. Like the genealogy's Tamar, Rahab, and Ruth, they foreshadow the Gentile mission.

Mt. 27:25 -- His blood be on us and on our children, this unique Matthean addition resulted in Jews throughout the generations being blamed for Jesus’ death. Matthew’s first readers likely related the verse to the Jerusalem population, devastated in 70 CE.

Mk 5:22 -- Leaders of the synagogue, in the first century probably not a religious officer but rather a prominent person in the community. Jewish law distinguished between a woman in menses (“niddah”) and a woman with a continuous flow of blood beyond her monthly period (“zavah”). The result in either case is that the woman is in an impure state.

Mk 10:3-8 -- The prohibition of divorce appears in many early texts of the followers of Jesus and may derive from Jesus himself. Some interpreters argue that it was introduced to protect women from being abandoned without support but there is nothing in any of these texts to suggest this. Further, the Qumram sect also prohibited divorce with the same scriptural argument as here: marriage was ordained at the creation.

Mk 14:53 -- Chief Priests, the elders, and the scribes constitute the Sanhedrin, or Jerusalem City Council. It had authority over Jewish life in Judea, but Romans reserved control over some areas, especially capital punishment. For this reason, and because this trial is placed on Passover when such activities would be strictly forbidden by Jewish law (m. Pesah. 4.1,5-6 makes clear that one may work at most up until noon on the day on which Passover begins at sundown), the scene is of questionable historicity.

Lk 2:8 -- Shepherds, contrary to some Christian teaching, Jews of the time did not view shepherds as outcast or unclean, as numerous positive images of shepherds in Israel’s Scriptures, the association of Moses and David with shepherding, and the connection of sheep with the sacrificial system indicate.

Jn 11:44 -- In the first century, Jews were buried in linen shrouds and their bodies laid in a sealed tomb so that the flesh would decompose. After a period of eleven months, the tomb would be unsealed, and the bones would be placed in an ossuary (bone box) and stored on a shelf in the tomb.

1 Cor 7:3 -- Conjugal rights, Jewish tradition mandates a certain frequency of sexual intercourse according to a man’s profession; it also discusses limited period of voluntary abstinence.

1 Cor 14:33b-36 -- Some scholars consider this passage an interpolation: it appears to contradict 11.5; its position varies among manuscripts; it is easily removed without disrupting the rhetoric.

1 Cor 15:29 -- On behalf of the dead, interpreted as washing the dead, posthumous baptism, or martyrdom, the phrase can be translated “for the sake of the dead”; Mormons cite this verse in support of posthumous baptisms (Doctrine and Covenants 128.15-16).

2 Cor 7:1 -- Body and spirit are not in opposition here. Like Paul, both the Tanakh and early rabbinic Judaism distinguish the physical body from the “soul” or “spirit,” viewed as the life force. Associated with respiration, the “soul” was understood to derive from God’s own “breath”. The rabbis see body and soul as closely connected and equally responsible for a person’s choices. At the eschaton, the reunited body and soul will be judged together.

1 Thess 2:18 -- Paul does not indicate precisely how Satan hindered him; however he mentions Satan often in connection with his time in Corinth. In 3.5 he again refers to Satan, calling him the “tempter,” a role he plays in rabbinic literature as well; however, neither Paul nor the rabbis portray Satan as the embodiment of evil. Paul interpreted his difficulties during his mission in terms of eschatological struggle between good and evil. Paul does not refer to a physical encounter with Satan, but means rather a struggle characteristic of a world during the period immediately before the new age begins.

Titus 1:5-9 -- Only canonical reference to a Pauline mission to Crete. Tacitus states Crete had a sizable Jewish community. Elders (“presbyteroi”), an early church office that may have developed among the Jewish Jesus-followers in Jerusalem. A fourth-century CE epitaph from Crete identifies as Jewish a woman named Sophia; she is both “elder” (“presbyter”) and “synagogue leader” (“archisynagogos”). The position of “elder” in Titus parallels leadership position in Judaism, where elders (usually older men) were respected for piety and wisdom; the NT frequently lists elders with chief priests.

Footnotes abound and, as can be easily gleaned from the examples above, are of high quality of scholarship, help elaborate in the mind of the novice the historical context of the authors penning these religious tractates, and in many instances offer novel insights even for academics. The emphasis on discussing the Jewish cultural milieu pays off tremendously.

Extra Commentary

Aside from these footnotes, longer explanations and discussions are taken out of the footnotes section and laid out in inserts among the texts, which make for a more interesting and enticing reading experience, and allows for a more detailed and thorough examination. A few examples of the inserted material include these excellent discussions: ‘The Virgin Birth’ (Mt 1), ‘Eschatological Elements in Matthew’ (Mt 24), ‘Pharisees and Tax Collectors’ (Mk 2), ‘Jesus’ Synagogue Sermon’ (Lk 4), ‘Pharisees in Luke’ (Lk 5), ‘Parable of the Good Samaritan’ (Lk 10), ‘Stephen’s Speech’ (Acts 7), ‘Grafting of the Olive Branch’ (Rom 11), ‘Sexual Mores’ (1 Cor 7), ‘Paul and the Rabbis on Moses’ Radiant Face’ (2 Cor 4), ‘Christian Hymn’ (Phil 2), ‘Slavery in the Roman Empire’ (Philem), ‘The High Priest in Jewish Tradition’ (Heb 5), and ‘Suffering Under Persecution’ (1 Pet 2).

Unsurprisingly, all eleven inserts on Revelation, more than any of the other commentaries previously, make a profound impact on the reading of the concomitant biblical text, allowing it to shine with incredible new clarity (‘Oral and Written Prophecy’, ‘Christ as a Manifestation of God’, ‘The Letters to the Seven Congregations’, ‘So-called Jews and their Synagogues of Satan’, ‘John as a New Ezekiel’, ‘The Numerology of Revelation’, ‘The Heavenly Temple Cult’, ‘Chaos Monsters’, ‘Names Inscribed on the Body’, ‘Woman and the Symbolism of Pollution’, ‘A Holy City without a Holy Temple’).

Here are two examples from a couple of the shorter inserts:

Circumcision of the Heart (Romans 2.29): The idea that Israelites require a circumcision of the heart in addition to that of the body is a long-standing Jewish ideal; see Deut 10.16; 30.6; Jer 4.4; 9.25-26; 38.33; Ezek 44.7 (note also Philo, Spec. Laws 1.6; QG 3.46-52). In the case of Jer 9.25-26, it is specifically the Israelites who are punished for not having circumcised hearts. Paul seems to be working with the same distinction here: it is a special Jewish responsibility to live according to the ideals of being circumcised in the body, that is, to be circumcised in the heart and thus focused on walking humbly in accord with God's will. Such a Jewish person must be intentionally dedicated to righteousness (circumcised heart), and not simply to making an outward show.

Headcovering (1 Cor 11): Roman women covered their hair in public (except during mourning, weddings, and certain festivals) as a sign of modesty and to indicate their respectable status and as a protection against solicitation. Veiling was also normative for married women in Jewish culture (Sus 32 [Theodotion]; m. Ketub. 2.1; 7.4; Avot de R. Natan B 9.25; 42.117; b. Ketub. 72a-b). Uncovering or shaving a woman’s head were forms of shaming, punishment, or mourning in biblical and later culture (Num 5.18, Isa 3.17-24; 3 Macc 4.6; m. Sot. 1.5). Paul recommends customs consonant with both Jewish and Roman social attitudes: what is appropriate for women is inappropriate for men and vice-versa (11.14-15). Roman and Jewish priests traditionally covered their heads when in the divine presence (Plutarch, Quaest. rom. 10; Mor. 266c; Ex 28.36-40; Ezek 44.18-20). However, non-priests did not cover their heads when viewing (or in the case of Romans, performing) sacrifices. Paul mandated this non-priestly practice for all males (11.4), perhaps to preserve a sense of unity or to avoid pagan ritual associations. Rabbinic tradition describes male headcovering (Heb “sudara”) as signifying the “fear of heaven” and as a “crown of glory” (b. Ber. 60b, quoting Ps 8.5; b. Shabb. 156b; see also b. Qidd. 31a). Widespread wearing of head coverings by Jewish men was a post-Talmudic custom.

Book Introductions

Aside from the footnotes and the commentary, every book of the New Testament opens with a 10-30 paragraph introduction to the current state of scholarship regarding said book, often with background discussion into its individual history and the history of the scholarship surrounding it. Every introduction is written by a different scholar, allowing for a variety of voices and styles, which is refreshing and informative. Almost every book includes a map specific to it, which is particularly helpful when studying each individual text more in depth, because it makes it easier to visualize (and understand) it and its author in their particular context -- and not conflate the texts into meta-narratives that are modern constructions completely foreign to the original authors. The Acts of the Apostles alone carry a total of six maps progressively concurrent with its narrative, which makes following it a lot easier and a lot more comprehensible.

A few excerpts from the introduction to book of Hebrews might better illustrate the scholarly context to which they place each accompanying text:

“Hebrews stands out from other New Testament literature in three ways: it is the only document that contains a sustained argument on the nature of Christ; its origin is unknown and thus its connections to other early Christian writings are unclear; and it is often perceived as the New Testament’s most anti-Jewish text.”

“Although pre-modern commentators assumed that Paul wrote Hebrews, virtually all scholars today agree that Paul was not the author. The document circulated anonymously in antiquity, and the title “To the Hebrews” was added when it was collected together with Paul’s letters. Although there are some resonances between Hebrews and Paul’s genuine writings (for example, references to “dead works” [6.1; 9.14]), the language, style, and purpose of Hebrews is different. Although it has traditionally been considered a letter, 13.22 identifies the work as a “word of exhortation,” implying that it was a sermon. Some interpreters have compared Hebrews to other ancient Jewish sermons, and one scholar has even suggested that Hebrews was a synagogue homily delivered on the ninth of the month of Ab, the day that commemorates the destruction of the First and Second Temple (m. Ta’an. 4.6).”

“Scholars debate whether Hebrews was written before or after the destruction of the Jerusalem Temple in 70 CE. Those arguing for a pre-70 date observe that Hebrews nowhere mentions the destruction. Because of the text’s supersessionist pespective - namely, the temple cult is superseded by the one-time sacrifice of Jesus - an appeal to the destruction of the Temple would have greatly bolstered the argument that the Levitical sacrifices have become obsolete (chs 8-10). Those advocating a post-70 date argue that the text assumes the reality of the Temple’s destruction and that is supersessionism is a response to the catastrophe.”

“Hebrews has the New Testament’s most sophisticated Greek, marked by rhythmic cadences, alliteration, and other poetic devices. Although hard to detect in English, its first four verses form a poetic chain of syllabically balanced clauses, and the opening line resounds with alliteration and assonance. Creating and alliterative rhythm, the phrase “by faith” introduces each figure named in the list of biblical heroes in ch 11.”

“Because Hebrews argues for Jesus’ superiority over all else, Hebrews can be read as supersessionist. Drawing on Jeremiah’s reference (31.31) to a “new covenant,” the author calls Mosaic Law “only a shadow of the good things to come” (10.1) and insists that “in speaking of a ‘new covenant,’ he has made the first one obsolete. And what is obsolete and growing old will soon disappear” (8.13). Such language helped foster the view that Judaism was an inferior religion, a temporary guide to Christ. In recent years, scholars have made efforts to address the problem of anti-Judaism and have attempted to offer alternative understandings of these key verses.”

Essays

But the annotated footnotes, the scholarly introductions, or the explanatory inserts aren’t even the most important contributions here. Included as appendices are 30 short essays (88 pages of double-columned very small-font texts) that offer densely packed, content-rich scholarly introductions into New Testament studies from a Judaic prism. The essays alone (which could have -- given different fonts and formatting -- easily been sold in a 200-250 page book by themselves) are worth both the price and the reading effort of this book. They offer keen insights for the more knowledgeable readers and an amazing earth-shattering new view of scripture for the novice.

Some of the essays that stand out include (but are not limited to) the following examples: ‘Common Errors Made About Early Judaism’ (which essay, arguably, should be included in every single Bible in the Christian world), ‘The New Testament Between the Hebrew Bible and Rabbinic Literature’, ‘Jewish History 331 BCE-135 CE’, ‘The Law’, ‘Food and Table Fellowship’, ‘Jewish Movements of the New Testament Period’, ‘Messianic Movements’, ‘Jewish Family Life in the First Century CE’, ‘Paul and Judaism’, ‘The Canon of the New Testament’, ‘Midrash and Parables in the New Testament’, and ‘Jewish Responses to Believers in Jesus’.

The essay that stands out as the most important for the general lay Christian audience, as mentioned above, is the one written by head editor Amy-Jill Levine, where she discusses misconceptions Christians have accumulated over two millennia regarding Judaism, especially Judaism in the First Century CE. This essay is not only important for academic interest but also from a humanistic stand-point, seeing as these errors have, at different points in the history of Christianity, fueled some racism (even to this day) and even some atrocious acts of persecution, discrimination, and violence. In this essay, Dr. Levine briefly discusses five reasons whence these misconceptions have arisen or continue to reappear, and the ten most common Christian errors about early Judaism, followed by masterful and factual debunking of said myths: 1) The Torah (Law of Moses) is a heavy yoke or burden; 2) Jews follow the Torah in order to earn God’s love (or a place in heaven); 3) Purity laws are both burdensome and unjust; 4) Judaism was misogynistic and Jesus liberated women from oppression; 5) Jesus forbade divorce in order to protect women because “the rabbis” allowed men to divorce wives for the flimsiest of reasons; 6) Jesus ministered to “outcasts” and “marginals”; 7) All Jews wanted a militant Messiah and rejected Jesus because He wouldn’t revolt against Rome or deliver Israel; 8) God had become a distant heavenly “King”, and Jesus invented a more personal heavenly “Father”; 9) Jesus objected to the “temple domination system” that overtaxed the population; and 10) Judaism was narrow, clanish, and exclusivistic, while Jesus invented “universalism”. In my adolescence and young adulthood I was taught every single one of these ten misconceptions, most -- if not all -- of them from official LDS Church publications. Unburdened by these centuries-old mistakes, the New Testament texts shine with fresh new understanding.

Tables, Glossary, and Index

The last 50 pages include tables on historical timelines of rulers and dynasties, Jewish calendars and weights/measures tables, concordance tables between Jewish and Christian Bibles, guides to ancient texts and translations including the Mishnah/Talmud/Tosefta, a very useful (but small) glossary, and a small (but reasonable) index.

Conclusion

Reading the New Testament annotated with these Judaism-related insights was a delight, and offered a profound new understanding of individual texts, especially the Gospels and some of the more polemic letters. The Gospels, 1 Corinthians, Hebrews, and Revelation hadn’t been this fun and engaging to read for a long time. The binding and the paper density are very comfortable, considering a book this large, which all make for an excellent reading experience. The only regret I felt was the font size, especially for the essays, which was a bit too small at times, and might be an issue for older readers. My impression was that a more interesting book might have excluded the NRSV (which can be easily and cheaply bought separately, and which many avid Bible students already own) to make room for more essays and larger fonts, even after including the notes that refer back to the NRSV text. Nevertheless, a case must be made for the obvious joy of reading the New Testament texts with such informative and insightful footnoting already there within eyesight.

All things considered, The Jewish Annotated New Testament is an amazing work in that it manages to offer an incredibly thought-provoking introduction to the novice Bible student (and I have the impression that the vast majority of Latter-day Saints will be blown away by a brand new volume of scripture opening to them), while providing keen insights and wonderful reference tools to anyone save the most experienced professional biblical scholars, and perhaps even then.


Copyright 2012