Coterminous Terms

One coterminous term in rabbinic literature and the New Testament is the word “atonement” (Bavli-Tractate Sheobuot 1:1; m. Yoma 8:8–9, ‘Abot. R. Nat. 15:5.1; m. Kippurim 4:6–8). The need for “atonement” to account for sin is a position held in rabbinic as well as New Testament literature. Jacob Neusner, a leading scholar in rabbinic studies, states, “Rabbis found upon prophecy their doctrine of sin, repentance, atonement, and reconciliation as the center of their system” (Neusner, Rabbinic Theology, vii). Further, Frederick C. Grant states, “God’s forgiveness of human sin was believed to be abundant, unhesitating, free, and complete—conditional only upon repentance” (Grant, Ancient Judaism, 63). However, it is only to this point that these bodies of literature agree. In rabbinic literature, Israel’s sin is atoned for through the nation’s suffering, which leads to repentance; whereas in the New Testament, Jesus Christ atones for sin through His suffering (y. Ta’an. 1:1; Lam. Rab. 75:1; Rom 3:21–26).

Another coterminous term is the word “Messiah” (Gen. Rab. 97:9.2; Sipre Deut. 343:7.1; Esth. Rab. 1). In both rabbinic and New Testament literature the Messiah brings restoration (Grant, Ancient Judaism, 69–71; Neusner, Rabbinic Literature, 115). However, the extent of the restoration differs. While in rabbinic literature the Messiah is almost exclusively reserved for Jewish exiles and his restoration is limited to the land of Israel (Gen. Rab. 97:9.2; Grant, Ancient Judaism, 70–71; Neusner, Formative Judaism, 192), in New Testament literature the Messiah’s restoration extends to the Gentiles, and He recreates the whole earth (Rom 1:16–17; Rev 21:1–8).

Other coterminous terms include:

• “repentance” (Ruth. Rab. 9:2.1; m. Yoma 8:8–9; ‘Abot. R. Nat. 39:5.1; 39:7.1; y. Shevi’it 4:10.6);

• “death” (Pesiqta Rabbati Kahana 14:5.1);

• “uncleanness” (m. Hagigah 2:5–7; m. ‘Uq. 3:12; m. Kelim 1:1–4; On the Special Laws 3:206–07).