The book she [A.J. Levine] has just edited with a Brandeis University professor, Marc Zvi Brettler, “The Jewish Annotated New Testament” (Oxford University Press), is an unusual scholarly experiment: an edition of the Christian holy book edited entirely by Jews. The volume includes notes and explanatory essays by 50 leading Jewish scholars, including Susannah Heschel, a historian and the daughter of the theologian Abraham Joshua Heschel; the Talmudist Daniel Boyarin; and Shaye J. D. Cohen, who teaches ancient Judaism at Harvard....And yours truly, who wrote the article on Divine Beings.
So what does this New Testament include that a Christian volume might not? Consider Matthew 2, when the wise men, or magi, herald Jesus’s birth. In this edition, Aaron M. Gale, who has edited the Book of Matthew, writes in a footnote that “early Jewish readers may have regarded these Persian astrologers not as wise but as foolish or evil.” He is relying on the first-century Jewish philosopher Philo, who at one point calls Balaam, who in the Book of Numbers talks with a donkey, a “magos.”
Because the rationalist Philo uses the Greek word “magos” derisively — less a wise man than a donkey-whisperer — we might infer that at least some educated Jewish readers, like Philo, took a dim view of magi. This context helps explain some Jewish skepticism toward the Gospel of Matthew, but it could also attest to how charismatic Jesus must have been, to overcome such skepticism.