The Trial of Jesus and the Marcan Cross factor: Lukan Priority | Dr. Brad H. Young

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In this live stream, Professor Brad H. Young returns to History Valley to further discuss the Jerusalem school hypothesis, the Marcan Cross factor and how it all impacts the reconstruction of the historical Jesus.
Dr. Young published his new rendition of the Hebrew Heritage Bible Newer Testament using dynamic equivalents in English of the Greek text which communicate the Hebrew meaning of the sayings of Jesus. Bookstores will stock The Newer Testament December 1st. Young uses the word "Newer Testament" in order to highlight the interconnectedness and coherence of the Old and New Testaments. New Testament studies start with the Hebrew heritage of the “Older” Testament. The Hebrew Heritage guided the cultural, historical, linguistic, and textual foundations of Dr. Young's careful translation work. The Newer Testament uncovers the authentic, pure first-century context for personal devotion, comparative translation study, and academic reference.
Professor Young studied at the Hebrew University in Jerusalem with Professor Flusser for his Masters of Arts and PhD and is emeritus professor of Biblical Literature and Judaic-Christian Studies in the Graduate School of Theology at Oral Roberts University. He is the Founder and President of the Gospel Research Foundation.
Brad Young received his Batchelors from the Oral Roberts University. Then at the Hebrew University of Jerusalem, he pursued graduate studies in early Christianity and ancient Judaism. During this time, he lectured at the Jerusalem University College, served as Research Assistant to Dr. David Flusser, and earned two degrees, an Masters of Arts and Ph.D., both from Hebrew University. He was a lecturer in Comparative Religions at Hebrew University for two years. Paulist Press published Dr. Young's doctoral dissertation under the title, Jesus and His Jewish Parables. Dr. Young is one of the founding scholars of the Jerusalem School of Synoptic Studies working closely on Gospel research with Prof. David Flusser, Dr. Robert L. Lindsey, and Prof. Shmuel Safrai (all pictured with Dr. Young). He has contributed to scholarly journals and spoken at many academic, church, interfaith, and civic gatherings.
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[@alirowan1999]

Dr Young has provided some really useful insights from what we should expect from an originally Jewish movement. Valuable as his arguments are, I don't think this needful contribution can completely answer all the anomalies, but most certainly should be considered alongside creative mimesis of ancient Greek and Hebrew stories. Thank you Jacob for continuing to find such excellent scholars to educate us. And, to echo your guest's closing appreciation, thank you from me for your good questions and serious research!

[@kencreten7308]

I like the screen view at the start. It looks good with the two of you and the slide.

[@gavinjames1145]

I've noticed that Jacob often matches his background with that of his guest. It works well.

[@alirowan1999]

​@@gavinjames1145This style is a much improved, tasteful thumbnail that he's going to use in future as well. Far better than hackneyed neon outlined click-baity highlights

[@gavinjames1145]

@@alirowan1999 It gives me _Indiana Jones_ vibes ))

[@themanshan1]

We really need to find that Hebrew language gospel

[@Steelblaidd]

It would be really interesting to see what interacting Dr. Nehemiah Gordon's work on Hebrew Mathew does to this model.

[@wecanalldobetter]

I would very much like to reconnect with Brad with whom I studied at the Hebrew University. I am Tim Hockett.

[@sciptick]

Reconstructing historical Jesus from gospels is like reconstructing US Congressional Representative from Tennessee David Crockett from the Disney song. ("Davy Crockett! King of the Wild Frontier...")

[@pritupalsingh]

I thinks really great of Jacob to bring on scholars from all views so their work can be appreciated. One very basic fact is that none of the Gospels cite their sources, dates, places; moreover their authors do not identify themselves in the text. This is fundamental even in antiquity to judge whether a source is trustworthy. We cannot trust with any manner of certainty whether what they are writing goes back to “a source”. Simply suggesting that “Hebraisms” indicate there was an oral tradition they were taking this from is a weak argument as the authors may had Semitic roots or May have purposely used these terms to portray authenticity. Without any references to sources and a purposeful avoidance of identification should raise eyebrows

[@antonius3745]

Indeed studying the trail of Jesus brings us deeper into the real history of Jesus. However, the problem is that the story of Jesus crucifixion is remodeled into an interpretation using the prophesies of Isaiah and Jeremiah. The Gospels are themselves no historical accounts but an interpretation of the life of Jesus for the proselytes, who converted to Judaism. The Synoptic gospels follow the liturgical Jewish calendar (1th century) starting with Rosh Hashanah and from there on. It is very clear when you follow Mark. The baptism of Jesus for instance is very clearly connected in its form (mikveh) as in its contents (lamb of God, forgiveness of sins) with Jom Kippur. From there on they did elaborated the tradition of what here is called the Jerusalem legacy. I doubt one can trace form this the real historical Jesus, except the reason why Jesus was crucified: he was what Paul already points out, a son of David. That meant he was threat to the Roman supremacy and the only answer on that was the crucifixion.

[@iwilldi]

yup yup hebrew sources and lots of aramaisms in Luke. That is how you restore the Jesus seminary. Really? Just because you can make something sound aramic or rabbinic does not mean that you found Jesus teaching. All you found is the making of Jesus teachings. This is the most stupid synoptic scheme i have ever seen. First problem: Why does Luke omit the material from Matthew, which corresponds to pages 9/10 of Mark's gospel? (the great omission) Because it was torn out! But why was it torn out? Because Luke read a damaged copy of Mark. But who gave him this damaged copy? Matthew did! But how did Luke know which material of Matthew likely covered the missing page of Mark's copy? Because he read Matthew! That's the only way that Luke could guess it. So the modified Farrer hypothesis is correct. You only need to consider the editor of Mark who adds the blind at Bethsaida, and some minor additions to the pages 17-20 of Mark, while he reformatted Mark. The blind at Bethsaida, and _you can allways do good to the poor_ are the editor's puns about Matthew and Luke. no new wine in old skins [page flip] Mark is creating interactive text, text where content corresponds to paging. If you've wondered whether the patch and the wine is somehwat unrelated to the pericope then you know the reason. It's the bookmaker's filler. Ok let me us the hypothetical Jerusalem school scheme Luke writes - he has two occasions of a lamp on a lampstand, just for fun. - he has in Nazareth Jesus deeds in Capernaum mentioned, before Jesus arrives in Nazareth. Mark copies Luke with a really bad greek He follows Luke but skips some content and by sheer magic creates his perfect forms - the bifurcated story (he adds the so called great omission in Luke) - he creates the perfect form of the three anouncements of the sufferings just by omitting large junks of Luke - he inherits a Bartimaeus story which only makes sense if there is a indignated prophet in Nazareth! And he only needs to add the name Bartimaeus - Luke gives him the best blueprint to create his baptism-paralytic squabble between John and Jesus about who is father and who is son. Luke even adds the roof in the paralytic. Then Matthew comes to the picture. - he reshuffles Mark between Simons stepmother and Jesus squabble about cleaning vessels. - he copies the pages 9/10 from Mark with much less literal copied words than elsewhere, just because he notices Luke's great omission. - ok Matthew has two blind after Jairus daughter, 2 gerasene demoniacs and 2 Bartimaeuses. That must make Matthew third, right? Sorry, but the Jerusalem school has everything wrong, because they are so focused on aramaisms. Read Dennis MacDonald and learn how you can get arbitrary results by being focused on one aspect of a tradition only. At least MacDonald is right: Mark is telling you his Odyssee, his vanity adventure called christianity. MacDonald has yet to understand this.

[@iwilldi]

@35:15 quote: _nearly hallf of Mark's gospel fails to appear in Luke_ This is actually not true. Besides the grand omission (page 9-10 of Mark's manuscript which had been torn out) there are not many omissions. There are some shorter versions, or there are occasions where Luke mutates Mark's versions. what is missing is the story about John's beheading the larger third part. And Mark here is actually an argument for Markan priority. Luke is omitting the short seed parable, and relocating the short mustard tree parable. Luke is also duplicating _the lamp on the lampstand_ Luke is omitting _the many followers_, a short section, because he has much more to say. Luke does not read Mk 1:2 (damage) but replaces it with a longer version of Mk 1:3. Belzebul Mk 3:20-30 is used elsewhere and of equal length. further missing are: Mk 9:42-50 (third part of the discourse in Peter's house) Mk 10:35-40 (John and James) So this is is nowhere near half the content from Mark, and most of it is the great omission due to a lost page 9/10 in Mark's copy. Luke and Matthew are both missing the blind at Bethsaida, which is an addition by the editor (does not fit unto the page 10, pagebreak between Bethsaida and Cesarea Philippi)

[@macroman52]

Why is he shouting?

[@gavinjames1145]

I typically find the audio is too quiet.