It is certain, however, that Jesus held Himself to be Messiah and expected the early coming of the Kingdom. His teaching is Rabbinic; all His ideas have their source in contemporary Judaism, whose world of thought we can reconstruct from the Rabbinic writings; for even if these only became fixed at a later period, the thoughts on which they are based were already current in the time of Jesus. Another source of great importance is Justin’s “Dialogue with the Jew Trypho.” The starting‐point in interpreting the teaching of Jesus is the idea of repentance. In the tractate “Sanhedrin” we find: “The set time of the Messiah is already here; His coming depends now upon repentance and good works. Rabbi Eleazer says, ‘When the Jews repent they shall be redeemed.’ ” The Targum of Jonathan observes, on Zech. x. 3, 4,(100) “The Messiah is already born, but remains in concealment because of the sins of the Hebrews.” We find the same thoughts put into the mouth of Trypho in Justin. In the same Targum of Jonathan, Isa. liii. is interpreted with reference to the sufferings of the Messiah. Judaism, therefore, was not unacquainted with the idea of a suffering Messiah. He was not identified, however, with the heavenly Messiah of Daniel. The Rabbis distinguished two Messiahs, one of Israel and one of Judah. First the Messiah of the Kingdom of Israel, denominated the Son of Joseph, was to come from Galilee to suffer death at the hands of the Gentiles in order to make atonement for the sins of the Hebrew nation. Only after that would the Messiah predicted by Daniel, the son of David, of the tribe of Judah, appear in glory upon the clouds of heaven. Finally, He also, after two‐and‐sixty weeks of years, should be taken away, since the Messianic Kingdom, even as conceived by Paul, was only a temporary supernatural condition of the world. The Messianic expectation, being directed to supernatural events, had no political character, and one who knew Himself to be the Messiah could never dream of using earthly means for the attainment of His ends; He would expect all things to be brought about by the Divine intervention. In this respect Ghillany grasps clearly the character of the eschatology of Jesus—more clearly than any one had ever done before.