This book argues that Mark's gospel was not written as late as c. 65-75 CE, but dates from sometime between the late 30s and early 40s CE. It challenges the use of the external evidence (such as Irenaeus and Clement of Alexandria) often used for dating Mark, relying instead on internal evidence from the gospel itself. James Crossley also questions the view that Mark 13 reflects the Jewish war, arguing that there are other plausible historical settings. Crossley argues that Mark's gospel takes for granted that Jesus fully observed biblical law and that Mark could only make such an assumption at a time when Christianity was largely law observant: and this could not have been later than the mid-40s, from which point on certain Jewish and gentile Christians were no longer observing some biblical laws (e.g. food, Sabbath).

The Jewish Gospel of John is not, by any standard, another book on Jesus of Nazareth written from a Jewish perspective. It is an invitation to the reader to put aside their traditional understanding of the Gospel of John and to replace it with another one more faithful to the original text perspective. The Jesus that will emerge will provoke to rethink most of what you knew about this gospel. The book is a well-rounded verse-by-verse illustrated rethinking of the fourth gospel. Here is the catch: instead of reading it, as if it was written for 21 century Gentile Christians, the book interprets it as if it was written for the first-century peoples of ancient Israel. The book proves what Krister Stendahl stated long time ago: "Our vision is often more abstracted by what we think we know than by our lack of knowledge." Other than challenging the long-held interpretations of well-known stories, the author with the skill of an experienced tour guide, takes us to a seat within those who most probably heard this gospel read in the late first century. Such exploration of variety of important contexts allows us to recover for our generation the true riches of this marvelous Judean gospel. "A genuine apologetic is one that is true to the texts and the history, akin to the speeches of a defense attorney with integrity. Using the best of contemporary scholarship in first-century Judaic history and contributing much of his own, Dr. Eli Lizorkin-Eyzenberg has demonstrated that the Gospel of John is not an anti-Jewish, but a thoroughly Jewish book." Daniel Boyarin, Hermann P. and Sophia Taubman Professor of Talmudic Culture, University of California, Berkeley "Dr. Lizorkin-Eyzenberg places the text of John's Gospel in its authentic context by examining the Dead Sea Scrolls, Philo, rabbinic literature, and suggesting innovative explanations for the nomenclature, 'the Jews.' His fresh analysis is sure to stir meaningful debate. His creative approach will make an enduring contribution to the discipline of New Testament studies." Brad Young, Professor of Biblical Literature in Judeao-Christian Studies, Oral Roberts University "For some time, research on the Gospels has suffered from stagnation, and there is a feeling that there is not much new that one can say. In light of this, Dr. Eli Lizorkin-Eyzenberg's new commentary on the Gospel of John, with its original outlook on the identity of the original audience and the issues at stake, is extremely refreshing." Ishay Rosen-Zvi, Head of the Talmud and Late Antiquity Department, Tel-Aviv University.

In the The Misunderstood Jew, scholar Amy-Jill Levine helps Christians and Jews understand the "Jewishness" of Jesus so that their appreciation of him deepens and a greater interfaith dialogue can take place. Levine's humor and informed truth-telling provokes honest conversation and debate about how Christians and Jews should understand Jesus, the New Testament, and each other.

Paul's letter to the Romans, says Nanos, is an example of Jewish correspondence, addressing believers in Jesus who are steeped in Jewish ways-whether of Jewish or gentile origin. Arguing against those who think Paul was an apostate from Judaism, Nanos maintains Paul's continuity with his Jewish heritage. Several key arguments here are: Those addressed in Paul's letter were still an integral part of the Roman synagogue communities. The "weak" are non- Christian Jews, while the "strong" included both Jewish and gentile converts to belief in Jesus. Paul as a practicing devout Jew insists on the rules of behavior for "the righteous gentiles." Christian subordination to authorities (Romans 13:1-7) is intended to enforce submission to leaders of the synagogues, not Roman government officials. Paul behaves in a way to confirm the very Jewish portrait of him in Acts: going first to the synagogues.

www.TorahismBook.com - Are Christians required to keep the Law of Moses? How about the Ten Commandments? Was Jesus divine? Join R. L. Solberg in his new book, TORAHISM, where he confronts a modern heresy and dives into these and other critical questions related to the Jewish roots of the Christian faith. "It all began with a series of Facebook posts that an old friend posted just after Thanksgiving. He was aggressively taking Christians to task for celebrating the 'pagan' holiday of Christmas. This struck me as odd because I'd always known he and his wife to be strong Christians. And while I've debated with plenty of atheists over the alleged pagan roots of Christmas, I'd never heard this charge leveled by a fellow Christian. So I decided to chime in on his posts and soon discovered that I had stepped into a mystery of, well, biblical proportions..." ENDORSEMENTS: "Over a decade ago, I came to know Rob Solberg. He impressed me back then with his searching heart, scholarly mind, and passion for apologetics. He has now offered a masterful work, well researched and very well-argued. Were I still a seminary professor, I would require my students to write reviews on this volume." Dr. Stephen Drake, Former Professor of Ministry at Southern Baptist Theological Seminary "Impressively written and researched! Aberrant theologies have existed throughout time, requiring trusted biblical guides to bring much-needed reproof. Rob Solberg does this superbly in his book, Torahism. And, he accomplishes this task with much 'gentleness and respect' (1 Peter 3:15). Even if you are not immediately confronted with this heresy, a careful reading of Rob's book will deepen your understanding of the gospel of Jesus Christ." Ed Smith, Ph.D., President, Williamson College "Engaging and well-developed content on a tough topic. Rob addresses lofty theological issues with incredible accessibility and application. He reminds us to not just stay in our heads and win arguments but to love people well as we fight for what is true." Derek Bareman, Lead Pastor, Church of the City Spring Hill "This is an excellent, balanced, scholarly refutation of the heretical teaching of Torahism. Solberg does so with a wide array of Scripture, great Christian writers across the centuries, and impeccable logic. Not only does it address and answer the challenge of this new heresy, it serves as an apologetic in the best tradition of Christian scholarship. Exceptional work. I have reviewed thousands of books in 30 years. This book deserves to be read!" Reverend David "Doc" Kirby (retired), Host of the On The Bookshelf podcast FROM THE FORWARD BY PAUL WILKINSON, Ph.D. - "The best conversations are those that happen spontaneously amongst sincere, passionate seekers wanting to learn, mature, and progress in their faith and life. R. L. Solberg has blessed us by inviting us into just such a conversation . . . This book is a read that flows because it originates in genuine conversations between friends and passionate believers. It is reminiscent of the ancient dialogues with questions, points, and counterpoints. But be sure to catch this truth: Solberg's work is not about how to do the least work for the most grace, nor is it about how to avoid obligations, duties, and work. No, much more than that, Solberg's question is about how we who claim to be children of God best glorify, worship, and obey him . . . Solberg wants to know what it means to be "godly" and "righteous" in light of the crucifixion and resurrection of Jesus. I invite you into Rob and his friends' conversation. I was challenged, encouraged, and taught by the insights he brings to the fore. I pray that you heed his call to take seriously what it means for the Christian to live the godly life; to be like Jesus."

Drawing upon the concepts of cultural and linguistic hybridity developed by Homi Bhabha, Salman Rushdie, Mikhail Bakhtin, and others, Garroway suggests that the first generation of Gentile converts were uncertain whether they had become Jews or remained Gentiles in the wake of their baptism into Christ.

This book situates the book of Esther in the intellectual history of Ancient Judaism and provides a new understanding of its purpose.

The very question of “what do Jews think about the goyim” has fascinated Jews and Gentiles, anti-Semites and philo-Semites alike. Much has been written about immigrant Jews in nineteenth- and twentieth-century New York City, but Gil Ribak’s critical look at the origins of Jewish liberalism in America provides a more complicated and nuanced picture of the Americanization process. Gentile New York examines these newcomers’ evolving feelings toward non-Jews through four critical decades in the American Jewish experience. Ribak considers how they perceived Gentiles in general as well as such different groups as “Yankees” (a common term for WASPs in many Yiddish sources), Germans, Irish, Italians, Poles, and African Americans. As they discovered the complexity of America’s racial relations, the immigrants found themselves at odds with “white” American values or behavior and were drawn instead into cooperative relationships with other minorities. Sparked with many previously unknown anecdotes, quotations, and events, Ribak’s research relies on an impressive number of memoirs, autobiographies, novels, newspapers, and journals culled from both sides of the Atlantic.

She is feared and desired. She is the symbol of a family's failure and a culture's dissolution. She is a courageous ally, a loyal fellow traveler, and a mother struggling for the survival of the same family and culture whose destruction she supposedly seeks. The gentile woman has been all these things and more to the Jewish people. Her almost mythic status has its roots in the dawn of Jewish history and repercussions that extend beyond our own time to shape the Jewish future. It also entails more baggage than any woman could possibly hope to carry. Shiksa: The Gentile Woman in the Jewish World, unpacks that baggage. Shiksa tells the stories of gentile women and women converts living in the Jewish community today, sharing insights from rabbis, Jewish feminists, educators and therapists. The book explores relationships between Jewish and gentile women, particularly Jewish mothers and their gentile daughters-in-law, as well as those between Jewish men and gentile women. And it looks at some of the fascinating Biblical figures whose stories startle with their relevance to today's most intimate issues of Jewish identity. At a time when the Jewish community is rife with concern over intermarriage, Shiksa offers a fearless examination of the gentile and converted women residing within its gates, occupying embattled yet permanent places as partners, daughters, sisters, mothers, friends.

Paul the Jewish Theologian reveals Saul of Tarsus as a man who, though rejected in the synagogue, never truly left Judaism. Author Young disagrees with long held notions that Hellenism was the context which most influenced Paul's communication of the Gospel. This skewed notion has led to widely divergent interpretations of Paul's writings. Only in rightly aligning Paul as rooted in his Jewishness and training as a Pharisee can he be correctly interpreted. Young asserts that Paul's view of the Torah was always positive, and he separates Jesus' mission among the Jews from Paul's call to the Gentiles.