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Johan Christian Jacob Kemper (1670–1716), formerly Moshe ben Aharon of Kraków, was a Polish Sabbatean Jew who converted from Judaism to Lutheran Christianity.〔Wolfson, Elliot R. "(Messianism in the Christian Kabbala of Johann Kemper )", ''The Journal of Scriptural Reasoning'', Volume 1, No. 1, August 2001 (also appears in Goldish et al. (2001))〕 His conversion was motivated by his studies in Kabbalah and his disappointment following the failure of a prophecy spread by the Polish Sabbatean prophet Tzadok of Gordno, which predicted that Sabbatai Zevi would return in the year 1695/6,〔Dole, George, F. "(Philosemitism in the Seventeenth Century )",''Studia Swedenborgiana'', Volume 7, No. 1, December 1990〕 It is unclear whether he continued to observe Jewish practices after his conversion. In March 1701 he was employed as a teacher of Rabbinic Hebrew at Uppsala University in Sweden,〔Eskhult, M. "Rabbi Kemper's Case for Christianity in his Matthew Commentary, with Reference to Exegesis" in T. L. Hettema, Arie van der Kooij. ''Religious Polemics in Context: Papers Presented to the Second International Conference of the Leiden Institute for the Study of Religions (Lisor) Held at Leiden, 27–28 April 2000''. Uitgeverij Van Gorcum, 2004. ISBN 90-232-4133-9〕 until his death in 1716. Some scholars believe that he was Emanuel Swedenborg's Hebrew tutor.〔 During his time at Uppsala, he wrote his three-volume work on the ''Zohar'' entitled ''Matteh Moshe'' (''The Staff of Moses''), (1711).〔Schoeps, Hans-Joachim, trans. Dole, George F., ''Barocke Juden, Christen, Judenchristen,'' Bern: Francke Verlag, 1965, pp. 60-67〕 In it, he attempted to show that the ''Zohar'' contained the Christian doctrine of the Trinity.〔 This belief also drove him to make a literal Hebrew translation of the Gospel of Matthew from Syriac (1703). He also wrote ''Me'irat 'Enayim'' (''The Enlightenment of the Eyes''), (1704) a Christian Cabala〔(KABBALAH? CABALA? QABALAH? ) from Jewish kabbalaonline.org〕 commentary on Matthew, which emphasized the unity of the Old and New Testaments and used elements from the Sabbatean and non-Sabbatean Kabbalistic traditions to derive Christian beliefs and meanings from traditional Jewish beliefs and practices. In his commentary on polemical treatment of Christianity in rabbinical literature he was one of the first Lutherans to comment on the connection between the form of the name "Joshua" used for Jesus in the Talmud, ''Yeshu'' instead of the normal ''Yeshua'' used for other figures, and connected the dropping of the final ayin with the ancient curse ''yimakh shemo.''〔Mats Eskhult ''Rabbi Kemper's Case for Christianity in His Matthew Commentary, with Reference to Exegesis (per Mats Eskhult (Uppsala University) Hebrew Studies within Seventeenth Century Swedish Lutheranism) in ''Religious polemics in context: papers presented to the Second International Conference of the Leiden Institute for the Study of Religions (LISOR) '' ed. Theo L. Hettema, Arie van der Kooij - Page 161 2004 - "This is applied to Jesus: "It is easy to see that Jesus is spoken of," Kemper says, "and still today they mock him by rendering his name without 'ayin as Yeshu, ie, yimmah stud wezikro 'may his name and memory be wiped out."〕 After his death, Kemper's student Andreas Norrelius (1679–1749) translated the commentary into Latin as ''Illuminatio oculorum'' (''The Light of the Eyes''),(1749). ==Works== * ''Hebrew Translation of Matthew's Gospel'' (1703) * ''Meirat Enayim'' (1704) * ''Matteh Moshe'' (1711) 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Johan Kemper」の詳細全文を読む スポンサード リンク
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