James D. Tabor

Quotes by James D. Tabor, Professor and Chair of the Department of Religious Studies at the University of North Carolina at Charlotte where he has taught since 1989. He received his Ph.D. from the University of Chicago in 1981 in New Testament and Early Christian Literature. He previously held positions at the University of Notre Dame (1979-85) and the College of William and Mary (1985-89). His research has primarily focused on the historical Jesus, Christian Origins and ancient Judaism.

• Jewish tradition tells us that the entire TORAH, or Five Books of Moses, contains 613 Commandments (mitzvot). At least two-thirds of these deal with matters of the Temple, the priesthood, and the social-economic system applicable to ancient Israel living in the Land. This means that large portions of the TORAH are not directly applicable, even to devoutly observant Jews, at this time in history. From a historical point of view this means that the TORAH comes to us in its ancient Near Eastern setting and context. No one today can simply pick up the TORAH and literally follow it. Too many situations and contexts have changed over the centuries. The TORAH, in the form we have it, was given to ancient Israel, as a special Covenant, and applied to their particular situation and setting, 3500 years ago, when all Twelve Tribes were living in the Land with the full operation of Temple and priesthood. - Restoring Abrahamic Faith, pg.55-56

• These promises of restoration are addressed to both the House of Israel ("the Lost Tribes") and the House of Judah ("the Jews"). One of the most neglected points in the Hebrew Prophets, even among Jews, but virtually unacknowledged among Gentiles/Christians, is their constant emphasis on the total restoration of ALL Israel--meaning all twelve Tribes. Ephraim/Joseph, who has seemingly been lost among the Gentiles, will make himself known to his brother Judah. The results of this reunion will astound the world and alter world history. This is even hinted at mystically in the Joseph story (Genesis 45), but it is declared in most uncertain terms throughout the Prophets. The average reader seldom notes the careful distinction that the Prophets consistently make between the House of Israel (Ephraim/Joseph), which refers to the Lost Tribes, and the House of Judah, whom we have known since the Babylonian Exile as the Jewish people. - Restoring Abrahamic Faith, pg.78

• Consistently the Prophets associate these three related phenomena: the return of the House of Judah, the joining of Judah with the Lost Tribes, and the subsequent turning of all nations to YHVH and His WAY (see Isaiah 14:1-2; 56:7:60:3; Zechariah 2:10-13; and Psalm 67). - Restoring Abrahamic Faith, pg.87-88

• To assert, as many Christians have, that the Messiah is YHVH God in the flesh, or even to equate the Messiah with YHVH, does violence to the plain expression of dozens of texts of the Hebrew Bible. The Messiah is the one chosen and appointed by YHVH; he is the chief agent of YHVH, who sits at His right hand. He is, accordingly, YHVH's anointed one. As exalted as his role and mission is, he is, and always remains, YHVH's faithful servant. He is a human being, of the physical lineage of David. - Restoring Abrahamic Faith, pg.137-138

• The Messiah is also called "Son of God" as we have seen (Psalm 2:7). This does not make him YHVH God. Rather it implies faithfulness and intimacy (see 2 Samuel 7:14). The son remains just that, a 'son." As such, he carries out the will of his Father, YHVH God. Never are the roles confused.The later Christian Church made a subtle but fateful shift in concept here: the Hebrew image of "Son of God" became God the Son, a "Second Person"of the Trinity or "Godhead." Such an idea is nowhere found in the Hebrew Scriptures. The entire God-man idea, as developed in Christianity, is a pagan Hellenistic concept, completely foreign to Biblical Hebraic thought. - Restoring Abrahamic Faith, pg.138

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