Yeshua
Chú thích

↑  Ilan, Tal (2002). Lexicon of Jewish Names in Late Antiquity Part I: Palestine 330 BCE–200 CE (Texte und Studien zum Antiken Judentum 91). Tübingen, Germany: J.C.B. Mohr. tr. 129.
↑  Stern, David (1992). Jewish New Testament Commentary. Clarksville, Maryland: Jewish New Testament Publications. tr. 4–5.
1 2  Berger, David (1998). “On the Uses of History in Medieval Jewish Polemic against Christianity: The Quest for the Historical Jesus”.  Trong Carlebach, Elishiva; Efron, John M.; Myers, David N. (biên tập). Jewish History and Jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi (Google Books preview). The Tauber Institute for the Study of European Jewry. 29. Hanover, NH: Brandeis University Press. tr. 33. ISBN 978-0-87451-871-9. LCCN 98-14431. OCLC 44965639. It is well known that when R. Yehiel of Paris was confronted in 1240 with the argument that the Talmud should be banned partly because of blasphemies against Jesus, he maintained that the Jesus of the Talmud and the Jesus of the Christians are two different people....Whatever one thinks of the sincerity of the multiple Jesus theory, R. Yehiel found a way to neutralize some dangerous rabbinic statements, and yet the essential Ashkenazic evaluation of Jesus remains even in the text of this disputation....In the fourteenth century, Moses ha-Kohen de Tordesillas made much stronger use of the theory of two Jesuses in defending Judaism and the Talmud against renewed attack.
↑  Franz Delitzsch Hebrew New Testament, Matthew 1:1, BFBS 1877, Isaac Salkinsohn Hebrew New Testament Matthew 1:1, TBS 1891
↑  Robert E. Van Voorst Jesus outside the New Testament 2000 ISBN 978-0-8028-4368-5 p124 "This is likely an inference from the Talmud and other Jewish usage, where Jesus is called Yeshu, and other Jews with the same name are called by the fuller name Yehoshua, "Joshua""
↑  Kjær-Hansen, Kai. “An Introduction to the Names Yehoshua/Joshua, Yeshua, Jesus and Yeshu”. Jews for Jesus Headquarters. Truy cập ngày 27 tháng 3 năm 2014.
↑  “Word 'y$w('”. dukhrana.com. Truy cập ngày 1 tháng 4 năm 2018.
↑  The Passion of the Christ, truy cập ngày 23 tháng 1 năm 2020
↑ See:
Gustaf Dalman, Jesus-Jeshua, London and New York, 1922, 89, cited in Joachim Jeremias, Eucharistic Words of Jesus, 1935, 3rd German ed. 1960, English 1966, p. 19.
Joachim Jeremias, Eucharistic Words of Jesus, 1935, 3rd German Ed. 1960, English 1966 p. 19, footnote 7. "On the other hand, as G. Dalman, Jesus-Jeshua, London and New York, 1922 (ET of Jesus-Jeschua, Leipzig, 1922), 89, rightly supposed, the often quoted passage b. Sanh. 43a (Bar.): 'on the day of preparation Jeshu was hanged' does not refer to Jesus but to a namesake, a disciple of R. Joshua b. Peraiah (c. 100 BC), cf. b.Sanh. 107b ( Bar.) par. b.Sot 47a."
Roger T. Beckwith, Calendar and Chronology, Jewish and Christian, Brill Academic Publishers, 2005, p. 294. "... the rest of the baraita, which states he was first stoned, and that his execution was delayed for forty days while a herald went out inviting anyone to say a word in his favour, suggest that it may refer to a different Yeshu altogether." footnote citing Jeremias 1966.
Mark Allan Powell, Jesus as a Figure in History: How Modern Historians View the Man from Galilee, Westminster John Knox, 1998, p. 34. "Scholars debate whether there may be obscure references to Jesus in some of the collections of ancient Jewish writings, such as the Talmud, the Tosefta, the targums, and the midrashim... 'On the eve of Passover, they hanged Yeshu [= Jesus?] and the herald went before him 40 days... (Sanhedrin 43a)."
Amy-Jill Levine, The Historical Jesus in Context, Princeton University Press, 2008, p. 20. "Similarly controversial is the Babylonian Talmud's account of Jesus' death (to the extant that some Rabbinic experts do not think the reference is to the Jesus of the New Testament!)".
Meier, John P. (1991). The Roots of the Problem and the Person. A marginal Jew: rethinking the historical Jesus. 1. Anchor Bible Series. tr. 98. ISBN 978-0-385-26425-9. LCCN 91010538. OCLC 316164636. While not accepting the full, radical approach of Maier, I think we can agree with him on one basic point: in the earliest rabbinic sources, there is no clear or even probable reference to Jesus of Nazareth. Furthermore, I favor the view that, when we do finally find such references in later rabbinic literature, they are most probably reactions to Christian claims, oral or written.
↑  Kister, Menahem (1991). Allegorical Interpretations of Biblical Narratives in Rabbinic Literature, Philo and Origen: Some Case Studies. Truy cập ngày 5 tháng 8 năm 2020.
↑  Ilan, Tal (2002). Lexicon of Jewish Names in Late Antiquity Part I: Palestine 330 BCE–200 CE (Texte und Studien zum Antiken Judentum 91). Tübingen, Germany: J.C.B. Mohr. tr. 129.
↑  Stern, David (1992). Jewish New Testament Commentary. Clarksville, Maryland: Jewish New Testament Publications. tr. 4–5.
↑  Shinan, Avigdor (2009). Pirkei Avot: A New Israeli Commentary. Yedioth Books (bằng tiếng Do Thái). Yedioth Ahronoth. tr. 12. ISBN 978-965-482-920-5. Truy cập ngày 25 tháng 3 năm 2024.
↑  “The Jesus Narrative In The Talmud - Gil Student”. Angelfire.com. Truy cập ngày 18 tháng 4 năm 2018.
↑  L. Patterson, "Origin of the Name Panthera", JTS 19 (1917–18), p. 79–80, cited in Meier, p. 107 n. 48
↑  Berger, David (1998). “On the Uses of History in Medieval Jewish Polemic against Christianity: The Quest for the Historical Jesus”.  Trong Carlebach, Elishiva; Efron, John M.; Myers, David N. (biên tập). Jewish History and Jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi (Google Books preview). The Tauber Institute for the Study of European Jewry. 29. Hanover, NH: Brandeis University Press. tr. 33. ISBN 978-0-87451-871-9. LCCN 98-14431. OCLC 44965639. It is well known that when R. Yehiel of Paris was confronted in 1240 with the argument that the Talmud should be banned partly because of blasphemies against Jesus, he maintained that the Jesus of the Talmud and the Jesus of the Christians are two different people....Whatever one thinks of the sincerity of the multiple Jesus theory, R. Yehiel found a way to neutralize some dangerous rabbinic statements, and yet the essential Ashkenazic evaluation of Jesus remains even in the text of this disputation....In the fourteenth century, Moses ha-Kohen de Tordesillas made much stronger use of the theory of two Jesuses in defending Judaism and the Talmud against renewed attack.
↑  Delbert Burkett (2010). The Blackwell Companion to Jesus. p. 220. "That is to say, varying presuppositions as to the extent to which the ancient rabbis were preoccupied with Jesus and Christianity can easily predetermine which texts might be identified and interpreted as having him in mind."
↑  The Blackwell Companion to Jesus, ed. Burkett p. 220 2010 "Accordingly, scholars' analyses range widely from minimalists (e.g., Lauterbach 1951) – who recognize only relatively few passages that actually have Jesus in mind – to moderates (e.g., Herford [1903] 2006), to maximalists (Klausner 1943 ... especially Schafer)"
↑  Vạch trần bản chất tà đạo ‘Giê Sùa’, ‘Bà Cô Dợ’ - Báo Sức khoẻ và Đời sống
↑  Nhận diện bộ mặt của tà đạo Giê Sùa và Bà Cô Dợ trong đồng bào người Mông - Báo Bình Phước
↑  Nhận diện về tà đạo Giê Sùa, Bà Cô Dợ trong dân tộc Mông - Báo Công an Nhân dân
↑  Lạ lùng hoạt động "hội thánh Giê-Sùa" tại Việt Nam - Báo Giao thông
↑  Đập tan âm mưu chia rẽ khối đại đoàn kết toàn dân - Công an Sơn La
↑  Vạch trần bản chất lừa bịp của tà đạo “Giê Sùa”, “Bà Cô Dợ - Công an Đà Nẵng[liên kết hỏng]
1 2 3  Vạch trần bản chất lừa bịp của tà đạo “Giê Sùa”, “Bà Cô Dợ” - Báo Cần Thơ
↑  Nhận diện về “Hội thánh Giê Sùa” - Công an Thành phố Hải Phòng
↑  Vạch trần bản chất lừa bịp của tà đạo “Giê Sùa”, “Bà Cô Dợ” - Báo Công an nhân dân
↑  Sự thật về tà đạo “Giê sùa" và “Bà cô Dợ” ở Điện Biên - VOV
↑  Làm rõ bộ mặt thật của tà đạo “Giê Sùa” và “Bà Cô Dợ” - Ban Tôn giáo Chính phủ
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: Chủ đề Cơ Đốc giáo 
Mor Julius Yeshu Çiçek sử dụng tên ʿIsho để bảo tồn tên bằng tiếng Syria của Chúa Giêsu