Paul writes in the 2nd letter to Timothy in chapter 3:15-17: „From childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.“
With the term “ the sacred writings ” Paul means the Jewish Bible – i.e. the Tanakh, consisting of the five books of Moses (Torah), the prophets (Nevi’im) and the Scriptures (Ketuvim). The Tanakh was the Bible of the first followers of Jesus.
In the Sermon on the Mount, Jesus says in Matthew 5:17, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”
In Luke 24:44, after the resurrection, Jesus says to the assembled disciples, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”
Here we have again this tripartite division of the Tanakh, which is also present in Judaism.
The New Testament is also Jesus’ interpretation of the Jewish Scriptures, the Tanakh.
Every verse in the New Testament has a history in the First Testament. Jews and Christians have books in common.
Just as the heart of the Jews is rooted in the Talmud and the Torah, so the heart of the Jesus movement is rooted in the New Testament (Brit HaChadashah) and the Tanakh.
The Talmud contains the Jewish interpretation of the oral Torah. The Talmud itself therefore does not contain any biblical legal texts (Tanach) but shows how these rules were understood and interpreted by the rabbis in practice and in everyday life. The Talmud consists of the Mishnah, the Gemara, and later commentaries.
The New Testament contains the Jesus interpretation of the Jewish Bible, the Tanakh.
The earliest written roots of the New Testament were the disciple Matthew’s notes on the Sermon on the Mount, made around the year 30. The latest writing in the New Testament is the Revelation of John, which was written around 95 AD.
The Mishnah as the basis of the Talmud was written down after the destruction of the Temple in the year 70. Judah ha-Nasi (AD 165-217) collected and edited the Mishnah in the 3rd century. The latest writings of the Talmud are from the twelfth and thirteenth centuries. They were made by the Tosafists (also glossators, literally “the adders”).
The first printing of the Babylonian Talmud in 1523, edited by Jacob Ben Chayim, comes from the printers of Daniel Bomberg, a Christian from Antwerp who was active in Venice. The folio count introduced by Bomberge is still used today.
The Talmud and the New Testament are both manuals on how to apply the Jewish Bible practically in life.
Both the Talmud, which originated from the 3rd century, and the New Testament, from the 1st century, are both Jewish writings. Both see themselves as an implementation of the Jewish Bible and that they emerged from it, albeit with different focal points. The New Testament arose from a messianic movement, the writings of Judaism stem from a culture of interpretation.
Another difference between the two scriptures is that Christians regard all Jewish scriptures as equal. For Jews, however, the Torah with the Talmud is the supreme authority, only then come the prophets and the other writings.
But there are also similarities: Just as some Jews now only rely on the Talmud, so some Christians also only concentrate on the New Testament.
Before the Second World War, the exchange between rabbis and pastors was very intensive. Many Bible interpreters have rabbinical background knowledge.
We realize that we can learn from each other. For every direction discovers new aspects in the scriptures. Whether we adopt these thoughts for our own idea of the life of faith is again a personal question.
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