Reviewed by:

• The Jewish Annotated New Testament ed. by Amy-Jill Levine, and Marc Zvi Brettler
• Christoph Stenschke

In the past century, a number of Jewish scholars have made significant contributions to the study of the NT and early Christianity (some are mentioned on pp. 736–744). Usually, they have focused on Jesus and Paul. Other parts of the NT were neglected. Often, excellent research remained inaccessible or was not popularised. This volume makes provision for both needs: it covers the entire NT and presents the insights and comments of leading Jewish scholars in a readily usable form.

The volume is the second edition of the NT in the New Revised Standard Version, with annotations by an impressive array of Jewish scholars. It offers introductory essays by the editors on the "Gospels and Acts" (1–8) as well as "Epistles and Revelation" (281–284). It also features introductions and annotations from a Jewish perspective or against a Jewish backdrop on each NT book, together with 88 "In-text essays" on a wide variety of subjects. [End Page 157]

The editors' preface to the first edition (2011, xiii–xv) indicates that "Jewish" in the title of this annotated edition of the NT should be understood in three ways:

First, this 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 biblical texts. We believe that it is important for both Jews and non-Jews to understand how close, in many aspects, significant parts of the New Testament are to the Jewish practices and beliefs reflected in the works of the Dead Sea Scrolls, Philo and Josephus, the Pseudepigrapha and Deuterocanonical literature, the Targumim … and slightly later rabbinic literature, and that the New Testament has, in many passages, Jewish origins. Jesus was a Jew, as was Paul; likely the authors known as Matthew and John were Jews, as were the authors of the Epistle of James and the book of Revelation. When they were writing, the "parting of the ways" had not yet occurred. Other authors, such as the individual who composed the Gospel of Luke and the Acts of the Apostles, while probably not Jewish themselves, were profoundly influenced by first- and second-century Jewish thought and by the Jewish translation of Tanakh into Greek, the Septuagint. …

Second, we 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.

Third, the 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. Therefore, in addition to emphasizing the Jewish background—or better, the Jewish contexts—of the New Testament, we pay special attention to passages that negatively stereotype Jews or groups of Jews, such as the Pharisees or the "Jews" in John's Gospel … The authors in this volume do not engage in apologetics by claiming that these statements are harmless. In some cases, they contextualize them by showing how they are part of the exaggerated language of debate of the first century, while elsewhere they note that the statements may not have always been understood accurately by later Christian tradition.

(p. xiii)

In addition, the editors describe the significance of the NT for Jewish readers and their own approach to the NT: [End Page 158]

As professional scholars, the authors of the annotations and essays approach the text with the respect that all religious texts deserve. Α precise understanding of the Greek in which the New Testament is written, and deep knowledge of the Greek and Roman literary conventions that it employs, are crucial for understanding the New Testament—just as understanding of ancient Near Eastern culture and languages is crucial for understanding the scriptures Jews and Christians share. The annotations not only display a sensitivity to what may be perceived...

审核人：

• 犹太注释新约版。艾米·吉尔·莱文（Amy-Jill Levine）和马克·兹维·布雷特勒（Marc Zvi Brettler）
• 克里斯托夫·斯滕奇克（Christoph Stenschke）

在过去的一个世纪中，许多犹太学者为新约和早期基督教的研究做出了重要贡献（第736-744页提到了其中一些）。通常，他们专注于耶稣和保罗。新约的其他部分被忽略了。通常，优秀的研究仍然无法获得或未得到普及。该书满足了这两种需求：它涵盖了整个新约，并以易于使用的形式介绍了领先的犹太学者的见解和评论。

该卷是《新修订标准版》中的《圣经》的第二版，其中有大量令人印象深刻的犹太学者的注解。它提供了由编辑撰写的关于“福音与使徒行传”（1-8）以及“书信与启示”（281-284）的介绍性文章。在每本新约书中，本书还从犹太人的角度或犹太人的背景提供介绍和注释，以及针对各种主题的88篇“文本内论文”。[结束页157]

第一版（2011，xiii–xv）的编辑序言指出，应以三种方式来理解该经注释的NT版本标题中的“犹太人”：

第一的，本卷在其注释和论文中重点介绍了第一世纪和第二世纪的犹太教，这些方面丰富了对新约的理解：习俗，文学和对圣经文本的解释。我们认为，对于犹太人和非犹太人来说，重要的是要了解在许多方面，新约的重要部分与死海古卷，菲洛和约瑟夫斯，菲洛和约瑟夫的著作所反映的犹太习俗和信仰有多么接近。伪文学和氘代人文学，Targumim…以及后来的拉比文学，以及新约在许多段落中都有犹太血统。耶稣和保罗一样都是犹太人。被称为马太福音和约翰福音的作者可能是犹太人，《詹姆斯书信》和《启示录》的作者也是如此。当他们写作时，“分道扬“” 尚未发生。其他作者，例如撰写路加福音和使徒行传的人，虽然可能不是犹太人，但深受一世纪和二世纪犹太人思想的影响，并且受塔纳赫犹太人翻译成希腊文的影响，深深影响。…

其次，我们强调新约材料与后来的犹太（尤其是阿拉伯）文学之间的联系，以便读者可以随时间追踪相似和不同的观点。

第三，该卷解决了犹太读者在阅读《新约》时尤其会发现的问题，尤其是用来使反犹太主义永久化的段落以及非犹太读者有时带给课本的刻板印象。因此，除了强调新约圣经的犹太人背景或更好的犹太语境之外，我们还特别注意否定性地刻画犹太人或犹太人群体的经文，例如法利赛人或约翰福音中的“犹太人”……本卷的作者并未声称这些陈述是无害的，因此并未进行辩护论。在某些情况下，他们通过展示它们如何成为一世纪夸大的辩论语言的一部分来将它们具体化，

（第十三页）

此外，编辑们还描述了《圣经》对犹太读者的重要意义以及他们自己对《圣经》的理解方法：[完第158页]

作为专业学者，注释和论文的作者在对待所有宗教文献时都应尊重它们。准确理解写有新约的希腊文，以及对希腊所采用的希腊和罗马文学惯例的深入了解，对于理解新约至关重要-正如对古代近东文化和语言的理解对理解至关重要犹太人和基督徒分享的经文。注释不仅显示了对可能感知到的内容的敏感性...