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The most Jewish of gospels in its contents and yet the most
anti-Jewish in its polemics, the Gospel of Matthew has been said to
mark the emergence of Christianity from Judaism. Anthony J.
Saldarini overturns this interpretation by showing us how Matthew,
far from proclaiming the replacement of Israel by the Christian
church, wrote from within Jewish tradition to a distinctly Jewish
audience.
The Cambridge Companion to the Bible, 2nd edition provides in-depth data and analysis of the production and reception of the canonical writings of the Hebrew Bible and New Testament, and also of the apocryphal works produced by Jewish and Christian writers. Unique among single-volume introductions, this book focuses on the ever-changing social and cultural contexts in which the biblical authors and their original readers lived. The authors of the first edition were chosen for their internationally recognized expertise in their respective fields: the history and literature of Israel; postbiblical Judaism; biblical archaeology; and the origins and early literature of Christianity. In this second edition, all chapters have been updated and thoroughly revised,under the direction of a new volume editor, Bruce D. Chilton. More than 22 new maps, 90 new photographs and a full-color section help illustrate the book.
The attribution, by the Babylonian Talmud, of this Targum to Jonathan ben Uzziel is suspect on several counts: among others, the silence concerning Jonathan in the parallel passage in the Palestinian Talmud, and the fanciful suggestion that Onkelos=Aquila and Jonathan=Theodotion. The attribution, therefore, is not to be taken as historical fact. The Talmud may have been attempting to enhance the authority of the Targum by claiming authorship by a disciple of Hillel, which Jonathan was. It is generally agreed that the author of the Targum Jonathan is unknown; in fact, it is preferable to consider multiple authorship. For while language and translation techniques are uniform, there is variety from book to book.
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