The prayer of faith. Or not.

James 5.13-18.

There’s a blog I follow. A few weeks ago the author wrote about how he no longer believes in prayer: He no longer believes it heals people.

’Cause he’s tried to heal people. He’s a pastor; he’s been in thousands of situations where he’s prayed for the sick and dying, or been asked to pray for them. He’s led prayer vigils and prayer chains, and begged God over and over and over again to cure people or let ’em live. He hasn’t got the results he wanted: Either God didn’t cure them (or didn’t cure them enough), or didn’t let them live.

So he’s figuring prayer must not work that way: It’s not about making our petitions known to God, on the grounds God might intervene in human history and do us a miracle. It’s only about being God-mindful, and letting that personally transform us and our attitudes.

He’s not the first Christian to claim this. I grew up in cessationist churches, and heard it all the time from Christians who don’t believe God intervenes; that praying for the sick to become well is a nice idea, but it’s the act of desperate people who can’t accept reality. You just need to accept reality, accept that God’s allowing this to happen, and just slog it out. Hey, suffering builds character.

I might be inclined to believe this too… if I never read James.

James 5.13-18 KWL

13 Do any of you suffer? Pray!

Is anyone cheerful? Make music!

14 Are any of you unwell? Summon the church’s elders.

Have them pray over you, anointing you with oil in the Master’s name.

15 The believer’s intercession will save the sick person; the Master will lift you up.

And if you committed sins, they’ll be forgiven you.

16 So confess sins to one another, intercede for one another, so you can be cured!

A right-minded person’s request is much more powerful.

17 Elijah was a person like us, prayed a prayer for no rain,

and it didn’t rain on the ground three years and six months!

18 Elijah prayed again, and the skies gave rain,

and the ground sprouted its fruit.

Apparently James bar Joseph believed if mature believing Christians pray, sick people get cured. Based on what? Duh; based on personal experience. Read Acts. In his day, Christians prayed for one another and for strangers, and got straight-up cured. Cured like when Jesus cured the sick, ’cause it’s the same Holy Spirit who’s empowering the curing. This wasn’t for “back in bible times”—this wasn’t stuff which happened in Elijah’s day, but no longer. This was for now. It’s still for now.

I’ve had this same personal experience. I’ve seen sick people get cured, right in front of me. Prayed for them, and the Holy Spirit cured them. They prayed for me, and the Holy Spirit cured me. No I didn’t psyche myself into thinking the Spirit cured me; I was honestly skeptical he’d do anything, but he graciously cured me anyway. Wasn’t my faith that cured me; it was the person praying for me. That’s all the Spirit wants to see.

So why do I have experiences which jibe with the bible, and this blogger doesn’t?

The Adulterer Story… if it even happened.

John 7.53 – 8.11.

Today’s passage is called the Pericope Adulterae, the Adulterer Story, about a woman caught committing adultery, and Jesus was expected to judge her, and didn’t. It’s a really popular story in Christendom, and even pagans know the line, “He that is without sin among you, let him first cast a stone at her.” Jn 8.7 KJV It’s used as the basis for a lot of live-and-let-live, “who am I to judge?” beliefs.

Two things though.

• That’s not what Jesus meant by “He that is without sin.” I’ll get to that.
• This entire story isn’t found in the earliest copies of John. Nor the gospels. It got added in the 300s. It’s a textual variant.

That second thing tends to really freak out Christians when I point it out to them. But just about every copy of the bible but the KJV points this out. The whole passage is put in brackets, or prefaced by “The oldest copies of John don’t have this story.” Some more daring bible translations even put the whole thing in the footnotes, and John 7.52 is immediately followed by John 8.12.

Here’s the story as the UBS has it. Lighter-text parts come from the Textus Receptus, which is where the King James Version’s translators got it.

John 7.53 – 8.11 KWL

53 Each person went to their house, 1 and Jesus went to Mt. Olivet.

2 At dawn Jesus went again to temple, and all the people came to him. He sat to teach them.

3 Scribes and Pharisees brought Jesus a woman caught red-handed in adultery.

They stood her in the middle 4 telling Jesus, “Teacher, this woman was caught in the act of adultering.

5 In our Law Moses commanded us to stone such people to death. Lv 20.10 So what do you say?”

6 They said this to test Jesus, so they could have an accusation on him.

Stooping down, Jesus was writing on the ground with his finger,

as if he weren’t listening, 7 while they continued to question him.

Then Jesus stood and told them, “Whoever among you haven’t sinned: Throw the first stone at her.”

8 And again Jesus bent down to write on the ground.

9 The listeners, one by one, convicted by their consciences, left, beginning with the elders.

Only Jesus, and the woman in the middle, were left.

10 Standing, seeing no one but the woman, Jesus told her, “Woman, where are they?

No one condemns you?” 11 She said, “No one, sir.”

Jesus told her, “I don’t condemn you either. Go, and don’t sin from now on.”

Prophets in the bible: Read their books!

THE PROPHETS ðə 'prɑf.əts noun, plural. Biblical writings by and about God’s Spirit-inspired messengers.

2. [In Christian bibles and book order] Books in the Old Testament primarily consisting of prophecies. Usually Isaiah through Malachi.

3. [In Jewish bibles and book order] The second major grouping of the Hebrew scriptures: Books written between 1000 and 400BC; Joshua through Malachi.

Sometimes I refer to “the Prophets,” and I admit this can be confusing to Christians who grew up Jewish. To Jews, “the Prophets” are the middle part of their bible—Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah, and the 12 minor prophets.

But to Christians, “the Prophets” are the books with prophets’ names on them, specifically written by them, specifically full of their prophecies. Isaiah, Jeremiah (and Jeremiah’s book Lamentations), Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Some of us throw in the New Testament book of Revelation, and others throw in the apocryphal book of Baruch.

And for too many of these Christians, these are flyover books.

Yep. Just like snobs on the east and west coasts assume the middle of the United States consists of irrelevant “flyover states” which one needn’t bother to visit, many Christians figure these books needn’t be read. ’Cause they were written to the ancient Hebrews, not us. And they’re too confusing. Too filled with hard-to-interpret visions. Too weird. Not relevant.

They figure the Prophets have only two functions; only two reasons why we bother to publish bibles including them. First of all, they’re full of predictions Messiah was coming, so they point to Jesus. So we keep ’em for the Messianic prophecies, in case anybody isn’t sure the Prophets did foretell Jesus’s first coming.

The other is because they also foretell Jesus’s second coming. They foretell the End Times. So “prophecy scholars” mine ’em for their End Times prognostications, for anything which might fill in the blank parts of their timelines.

Otherwise, these books are considered a hard read. So Christians don’t read ’em. We read the books we consider relevant: The New Testament. The Old Testament origin stories, or tales of great biblical heroes. The psalms, for the poetry. Proverbs, for the wisdom. Song of Songs, for the smut.

But not the Prophets. Otherwise you’d have to learn about the historical context these prophets were talking about, and that’s way too much homework for your typical Christian’s taste. Plus they’re a bummer, ’cause they’re full of condemnation and God’s wrath. So, as I said, they’re skipped. Mine ’em for proof texts in case there’s a “biblical principle” you’re pushing. But otherwise skip ’em.

This attitude is incredibly short-sighted for those of us who wanna hear from God.

Because these prophets likewise heard God. You wanna know what God sounds like? Read the Prophets. You need to hear what God’s legitimate messengers sound like.

Summaries of the New Testament’s books.

Did the summaries of the Old Testament’s books, so it’s time I summarized the New Testament’s books too.

Gospels.

The gospels, I should point out, aren’t Jesus-biographies. They only focus on his ministry: Proclaiming God’s kingdom has come, and he’s its king; teaching us how we’re to live in his kingdom, starting now; and his death and resurrection.

Because people think of gospels as Jesus-biographies, they regularly miss the fact Acts is also a gospel: It likewise proclaims God’s kingdom has come, with Jesus its king; how we’re to live, with examples from the apostles’ behavior; and the aftermath of Jesus’s death and resurrection. Acts was written as a sequel to Luke, and arguably they oughta be read together as one giant two-part book. Still, people’s confusion means a lot of New Testament booklists have Acts in its own standalone category of “history.”

GOSPEL, ACCORDING TO MATTHEW. A gospel of Christ Jesus, written particularly for a Jewish audience. Hence all its Old Testament quotes, Jesus’s commentary on the Law, and other things first-century Jews would consider relevant; gentiles not so much. (A popular theory is it was originally written in Aramaic and translated to Greek, but we’ve no proof.)

GOSPEL, ACCORDING TO MARK. Probably the first gospel written, and one of the sources for Matthew and Luke. It’s short and to the point.

GOSPEL, ACCORDING TO LUKE. With Acts, a gospel that more resembles ancient Greco-Roman histories, particularly in Luke’s attempt to determine the dates of things, and quote multiple sources. (Including, likely, Jesus’s mom.) Luke tried to include all the reliable Jesus stories he could track down, making it the longest gospel.

GOSPEL, ACCORDING TO JOHN. And John apparently filled in all the blanks in Luke, giving a firsthand account from one of Jesus’s first students about some of the things Jesus taught and did.

ACTS OF THE APOSTLES. After Jesus was raptured, how his new church got its start. Its first persecutions, first council, the origin of Paul of Tarsus, and how it was spread across the Roman Empire.

Summaries of the Old Testament’s books.

It’s nice to have the book order memorized, but it’s far more useful to know what’s in the books. So here’s a brief summary of each book of the Old Testament.

Books of Moses.

GENESIS. These are the formation stories of the earth and the Hebrew people.

• Creation.
• Adam and Eve and humanity’s fall.
• Noah ben Lamech, and humanity wiped out by floods.
• Babel, and humanity’s scattering.
• Avram ben Terah, or Abraham the Hebrew; his relationship with God, and his relocation to Canaan.
• Jacob ben Isaac, or Israel; his relationship with God, and the creation of his large family—the ancestors of the 13 tribes.
• Joseph ben Jacob, or as the Egyptians called him, Chafnat-pahaneakh; how he went from slavery to become Egypt’s vizier, and his brothers’ relocation to Egypt.

EXODUS. Primarily it’s about the Exodus—how the Hebrew descendants of Israel became a nation, became enslaved by Egypt, and had to be saved by the LORD himself. It tells how the LORD did that, through 10 plagues of judgment upon Egypt. It introduces his prophet Moses ben Amram, his Law, and his instructions for the tabernacle (which’d be replaced four centuries later by the temple).

LEVITICUS. Largely consisting of commands, Leviticus mostly focuses on how the LORD wanted his priests to perform his ritual sacrifices, and his definitions of ritual cleanliness. He wanted Israel to be holy; these were the steps they had to take.

NUMBERS. What happened to the Israelis (KJV “Israelites”) after the LORD handed down his commands at Mt. Sinai: Wandering though the wilderness, grumbling all the way; failing to enter Canaan, so wandering through the desert some more; rebellions from certain malcontents, and opposition from other Hebrew nations. Various new commands were added by the LORD as needed.

DEUTERONOMY. Right before the Hebrews entered Canaan, Moses gave a book-long speech to the new generation of Israelis, reminding them of the Law and informing them what they were in for. (And foretelling how they’d repetitively go through a cycle of repentance.)

God’s still small voice?

Y’might’ve heard this story before.

1 Kings 19.11-13 KWL

11 The LORD said, “Go out. Stand on Mt. Sinai before the LORD’s face.”

Look, the LORD passed by.

A great, strong wind tore away the mountain, breaking rocks before the LORD’s face—

but the LORD wasn’t in the wind.

After the wind, an earthquake. The LORD wasn’t in the quake.

12 After the quake, a fire. The LORD wasn’t in the fire.

After the fire, a voice—a thin whisper.

13 When Elijah heard it, he covered his face with his robe and went out to stand in the cave’s opening.

Look, the voice to him said, “What are you doing here, Elijah?”

This is the only instance in the bible of a ק֖וֹל דְּמָמָ֥ה דַקָּֽה/qol demamá daqqá, “a voice, a thin whisper,” better known by the way the KJV puts it, “a still small voice.”

The only instance. Nowhere else is the LORD described as talking this way. Usually he’s super obvious, and super loud. Frighteningly loud, and even people who knew and loved him would cower in terror, ’cause God’s louder than the loudest thing the authors of the bible could describe. Usually they’d go with thunder, or “many waters”—multiple waterfalls, or ocean waves, which are the darnedest things to talk over. Rv 19.6

Yet for some reason, the still small voice is how everybody seems to think God talks to people: He’s quiet. A tiny whisper. Something you can barely hear.

I would argue they can barely hear him for other reasons. Not because he’s quiet—or worse, because he’s silent.

The senators dismiss the Galilean prophet.

John 7.37-52.

The last day of the Sukkot festival was treated like Sabbath. Lv 23.36, Nu 29.35 Every day, God was presented a ritual food offering; on the last day they presented a ritual drink offering. The priests drew water from the Šiloakh pool (where Jesus later sent a blind guy to wash himself) then walked round the temple’s altar with the water. Then the officiating priest lifted his hand to indicate the ritual was over… and then this happened.

John 7.37-39 KWL

37 On the last day, the great day, of the Sukkot feast, Jesus stood and called out,

saying, “When anyone thirsts, come to me and drink!

38 When one believes in me, as the scriptures say,

‘Rivers of living water will flow from his womb.’ ”

39 Jesus said this about the Spirit who was about to receive those who believed in him:

The Holy Spirit hadn’t yet come, for Jesus hadn’t yet been glorified.

Jesus’s bible quote isn’t an exact quote of anything. He was going for a general idea of water bubbling up from within, as implied in verses like this one.

Isaiah 58.11 KWL

“The LORD led you constantly. He satisfied your soul in scorched lands. He strengthened your bones.

You’re like a well-watered garden, like a water spring which doesn’t produce foul water.”

It’s similar to what he told the Samaritan at the well:

John 4.13-14 KWL

13 In reply Jesus told her, “All who drink this water will be thirsty again.

14 Whoever would drink the water I give them, won’t be thirsty in the age to come.

Instead, the water I give them will become a water spring within them,

bubbling up into eternal life.”

As John said, this is a prophecy about the Holy Spirit, who wouldn’t come Ac 2.1-4 till after Jesus was raptured and glorified. Ac 1.9-11 Come to Jesus and receive the water of life; receive the Holy Spirit.

Still, it galvanized the people, who were pretty sure Jesus was either the Prophet or Messiah… although as you can see, there was still some debate about his credentials to be Messiah. He was Jesus the Nazarene, after all—and they knew Messiah didn’t come from Nazareth.

John 7.40-44 KWL

40 So some from the crowd who heard this word said, “This is truly the Prophet.”

41 Others said, “This is Messiah.”

And some said, “No, for Messiah doesn’t come from the Galilee!

42 Doesn’t the scripture say Messiah comes ‘out of David’s seed’ Ps 89.4

and ‘from Bethlehem,’ Mc 5.2 the village where David was from?”

43 So there became a split in the crowd about Jesus.

44 Some of them wanted to arrest Jesus, but nobody put their hands on him.

We know Jesus was born in Bethlehem, but I remind you John didn’t include Jesus’s birth story; he just showed up in his 30s to be baptized by John, gather students, and start teaching. John states multiple times he came from heaven, sent by the Father, which was good enough for John. Not so much for the Jerusalemites, who were looking for any reason to disqualify him. Jesus is descended from David ben Jesse, Mt 1.1 and wasn’t just born in Bethlehem but had ancestors from Bethlehem; Nazareth was founded by Bethlehemites. His provenance definitely doesn’t disqualify him from being Messiah. But for doubters, any excuse will do. We get the same way nowadays; all humans do.

Tithing: Enjoying one’s firstfruits with God.

TITHE taɪð noun One-tenth.

2. verb. Set aside a tenth of something, either as savings or as a charitable donation.

3. verb. Give [either a tenth, or any variable amount] to our church.

Most Christians define tithe as a donation to one’s church. But what we donate is pretty variable. Might be $20 a week, or $100 a month, or two hours of volunteer work (i.e. cleaning the bathrooms, vacuuming the carpets, sterilizing the toys in the nursery… you do sterilize the toys regularly, right? Babies put ’em in their mouths). It’s whatever we regularly donate, although some of us aren’t all that regular about it.

But for small churches, what we collectively donate isn’t always enough to cover our church’s expenses. Nor does it allow us to give pastors a stipend, or do much charity work… or pay the utilities or rent. Which is why Christian preachers so often feel they should remind us the word “tithe” comes from the Saxon teóða, “tenth”: It means a tenth of something. And that something would be your income. Whatever your job pays you, your tithe should equal a tenth of it—and that’s what you oughta be contributing to your church.

And you need to bring your whole tithe to church. ’Cause it says so in the bible.

Malachi 3.8-12 KWL

8 “Does any human cheat God like all of you cheat me? You say, ‘How do we cheat you?’

In tithes. In offerings. 9 You’ve cursed yourselves. The whole nation is cheating me.

10 Bring your whole tithe to my treasury: There’s unclean food in my house!

Please test me in this,” says the LORD of War. “See if I don’t open heaven’s floodgates and pour down blessing till you overflow.

11 I rebuke the blight for you: It won’t ruin your crops. It won’t kill the vines in your field,” says the LORD of War.

12 “Every nation will call you happy, and consider you a land of delight,” says the LORD of War.

Most preachers only quote verses 8-10, and don’t bother with verses 11-12. They should. These verses reveal the context of what the LORD actually means by מַעֲשֵׂר/mahašer, “tithe.” He’s not talking about Christians who are stingy with donations: He’s talking about Hebrews who didn’t contribute their crops to their community food closets. Old Testament tithing was about food.

I know; you might never have heard this idea before. You’d be surprised how many Christian pastors are totally clueless about this fact. I grew up Christian, and hadn’t heard any of this stuff till my thirties. But it’s all in your bible, hiding in plain sight.

Start listening to God.

When we pray, we’re not just meant to talk at God. We’re supposed to listen to him as well.

Which some of us are pretty good at. Others, not so much. We’ll do all the talking, then patiently listen for God to say something… and detect nothing. He mighta said something, but we’re not sure. Can’t tell. Why not? Simple: We got used to not listening to him.

Y’see, when we heard him in the past, it was usually because he was poking us in the conscience. We were sinning. Or about to sin. Or otherwise not resisting temptation. We figured sin would be way more fun, more satisfactory, more appropriate—everybody else is doing it—so we stifled our consciences. In so doing, we stifled the Holy Spirit who speaks to us through our consciences, and tells us, “Hey, quit it!” We blocked him out.

We’re so used to blocking him out, it’s hard to go back to not blocking him out. In fact the behavior you’ll see among many a Christian is to try to hear God when it’s convenient, and try to not hear him when it’s not. We wanna sin, so we basically try to gouge out our spiritual ears… and then wonder why they don’t seem to work anymore!

Well God can cure physical ears, so of course he can also cure spiritual ones. We need to relearn how to listen to him. So how do we start doing that? Duh: Quit ignoring your conscience. Stop sinning. Resist temptation.

Can’t follow Jesus where he’s going.

John 7.25-36.

Back a few verses, Jesus told his opponents,

John 7.19-20 KWL

19 “Moses didn’t give you the Law, and none of you does the Law: Why do you seek to kill me?”

20 The crowd answered, “You have a demon! Who seeks to kill you?”

Then he objected to how they violated Sabbath to practice ritual circumcision, yet when he cured people who couldn’t walk, this was somehow worse? Jn 7.21-24 But y’know, even though Jesus had a point, and made it very logically, humans aren’t logical. They did want him dead, Jn 5.17-18 and would eventually kill him.

Meanwhile some of Jesus’s listeners—who apparently weren’t aware the Judean leadership wanted him dead—debated whether that was truly so. Remember, in the first-century Roman Empire there was no such thing as freedom of speech and religion: You could be beaten or killed for heresy. Yet nobody censured Jesus from teaching in temple, so the question came up: Maybe Jesus was somebody important. Like Messiah.

John 7.25-26 KWL

25 Some of the Jerusalemites were saying, “Isn’t this who people seek to kill?”

26 “Look, he speaks boldly, and nobody says a response to him.”

“Maybe the rulers truly know this is Messiah!”

“Maybe the rulers truly know this is Messiah,” some speculated—for if Jesus is really Messiah, the Pharisees taught those who opposed Messiah would be destroyed with the breath of his lips. Is 11.4 (Paul later swiped this idea for 2 Thessalonians 2.8, and John transforms it into a sharp sword in Revelation 19.11.) Messiah would vanquish his opponents, take his throne, and rule the world. So if the Judean senate suspected Jesus is Messiah, it explains why they’d be hesitant to arrest him: They didn’t wanna get vanquished. They were hoping he’d vanquish the Romans, but certainly not them. So they let him be.

Others weren’t so sure he’s Messiah:

John 7.27 KWL

“But we know where this man is from.

If Messiah ever comes, nobody knows where he’s from!”

Y’might not be familiar with this idea, “Nobody knows where Messiah’s from.” This is the only time we see it in the New Testament. Not all Pharisees believed it—as proven elsewhere in the gospels, including this very chapter. In John 7.41-42, some Judeans stated they know Messiah comes from Bethlehem, Judea. Not Jerusalem; not Nazareth nor Capernaum; not the Galilee. And of course when the magi sought Messiah, the head priests and scribes pointed Herod to Bethlehem. Mt 2.4-5, Mc 5.2 They did so know where Messiah’s from.

But some Pharisees believed they couldn’t know. Not till after Elijah’s second coming, when he’d identify Messiah for everyone. Then they’d know… but till then, Messiah would be hidden, invisible, unseen, secret. The idea loosely comes from the apocryphal book 2 Esdras, also called 4 Ezra, in which Ezra had this conversation with God:

2 Esdras 13.51-52 KJV

51 Then said I, O Lord that bearest rule, shew me this: Wherefore have I seen the man coming up from the midst of the sea? 52 And he said unto me, Like as thou canst neither seek out nor know the things that are in the deep of the sea: even so can no man upon earth see my Son, or those that be with him, but in the day time.

In St. Justin Martyr’s dialogue with the Jewish philosopher Trypho, apparently Trypho likewise believed Messiah was hidden.

“But Christ—if he has indeed been born, and exists anywhere—is unknown, and does not even know himself, and has no power until Elias come to anoint him, and make him manifest to all.” Dialogue with Trypho 8.4

But like I said, not every Pharisee believed it. Christians today have differing theories about the End Times; so did Pharisees. Those who believed in a secret Messiah, figured knowing Jesus was from anywhere meant he couldn’t be Messiah. The rest probably didn’t know Jesus was born in Bethlehem but raised in Nazareth. Not that either group wanted Jesus to be Messiah: He cured people on Sabbath, y’know.

Targums: Pharisee translations of the bible.

The original New Testament was written in Greek. That’s because in the eastern Mediterranean, where Christianity originated, Greek was what Latin became in medieval Europe, and what English now is worldwide: Everybody’s second language, used because it’s everybody else’s second language. (Unless it’s your first. Greek’s my third.) When Alexander of Macedon took a shot at conquering the world in the 300s BC, he Grecianized everything he could find, left Greek colonies everywhere, and Greek became the language you needed to know for commerce and diplomacy.

But before that, it was Aramaic, the language of the Assyrian Empire and the neo-Babylonian Empire, both of which conquered northern and southern Israel in the 700s and 500s BC. The Hebrew-speaking Israelis were scattered throughout these empires, and when their descendants returned to Palestine, they spoke Aramaic. (And, after Alexander came through Palestine, Greek too.) Only scribes knew Hebrew.

Okay, but their bible (our Old Testament), with the exception of a few chapters here and there, was in Hebrew. If only scribes knew Hebrew, how were the rest of the population to know what was in the bible? Obviously the same way we do: Translation. The scribes’ usual practice was to read the bible in the original, then translate as they went, clause by clause.

And at some point, certain Pharisees decided to transcribe the scribes’ translations. Hey, if you don’t know Hebrew, and don’t always have a scribe around to translate bible for you, stands to reason you’d want your own copy available.

The scribes discouraged this. They didn’t want their off-the-cuff translations to become permanent translations, or to be considered official translations. Especially since they were in the bad habit of paraphrasing—adding details to the scriptures which aren’t in the text. Sometimes to clarify things, like when you’re telling bible stories to children or newbies… and sometimes to bend the text to suit their theology. I’ll explain that practice in more detail in a bit. In any event scribes didn’t want their alterations recorded for posterity.

But they were, ’cause we got ’em. The first written copies of these Aramaic translations appeared in the mid-first century. We call them targums, or targumím if you prefer the proper Aramaic plural ending. The Aramaic and Hebrew word תִּרְגּוּם/targúm simply means interpretation.

Aramaic-speaking Jews in Yemen still refer to targums because, duh, that’s their language. Aramaic-speaking Christians prefer the Peshitta, an Syriac translation of the Old and New Testaments first produced in the second century. But Christian scholars refer to the targums for two reasons: We wanna know how first-century Pharisees interpreted bible; and, like the Septuagint and Vulgate, we wanna compare ancient translations to the ancient texts to see how they interpreted it.

But because targums are Pharisee paraphrases, we study them with a certain amount of caution. You recall Jesus didn’t always agree with the Pharisees’ spin on the scriptures. Neither should we.