Luke 4:16

New Testament

14 Then Jesus, in the power of the Spirit, returned to Galilee, and news about him spread throughout the surrounding countryside. 15 He began to teach in their synagogues and was praised by all. 16 Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, 18 “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind,to set free those who are oppressed, 19 to proclaim the year of the Lord’s favor.” Source

Date: 75-85 C.E. (based on scholarly estimates)

Tosefta Sukkah 2

Rabbinic (Tosefta)

A lulav, whether bound or not bound is valid. Rabbi Yehudah says, "One bound is valid, but one not bound is not valid." One must not tie it together on the day of the festival; but one can draw out a twig from it, and bind it. "They do not bind the lulav but with its own kind" - the words of Rabbi Yehudah. Rabbi Meir says, "It may be tied even with a cord." He also says, "There is a story of the men of Jerusalem, that they were binding their lulavs with gold bands." They said to him, "Do you seek a proof from this?" The fact is, they were binding them with their own kind beneath the gold bands! Rabbi Eleazar ben Rabbi Zadok said: Thus were the men of Jerusalem accustomed to do: each went to the synagogue with his lulav in his hand; when he stood up to interpret or when he passed before the ark, the lulav was in his hand; when he stood up to read the Law or to lift up his hands he laid the lulav on the ground; when he went forth from the synagogue he held the lulav in his hand; with it in his hand he went forth to comfort mourners; with it in his hand he went to visit the sick; when he went to the college he then gave it to his servant, who carried it back again to his house. Source

Date: 190-230 C.E. (based on scholarly estimates)

Notley, R. Steven Early Christian Literature and Intertextuality: Jesus' Jewish Hermeneutical Method in the Nazareth Synagogue (pp. 46-48) T&T Clark, 2009

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.

Notley, R. Steven Early Christian Literature and Intertextuality: Jesus' Jewish Hermeneutical Method in the Nazareth Synagogue (pp. 46-48) T&T Clark, 2009

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.