Healings, Miracles and the Son of Man

2021 ◽  
pp. 122-132
Keyword(s):  
2021 ◽  
Vol 67 (2) ◽  
pp. 241-259
Author(s):  
Hans M. Moscicke

In this article, I argue that Leviticus 16 and early Jewish Day of Atonement traditions have influenced the imagery of the sheep and the goats in Matt 25.31–46. The ritual shading that this judgement scene acquires in light of its use of Yom Kippur imagery fits well into Matthew's overarching interest in moral purity. The drama of moral impurity in the Gospel of Matthew concludes with the Son of Man's eschatological purgation of iniquity from the cosmos in a manner reminiscent of the yearly expulsion of moral impurity from Israel's temple by means of the scapegoat ritual. Building on the insights of scholars who have attempted to demonstrate Matthew's knowledge of Son of Man traditions attested in the Parables of Enoch, this article also contends that Azazel traditions contained in that same Enochic booklet have influenced the portrayal of the goats’ banishment in Matt 25.41, a conclusion that becomes more probable in light of Matthew's unique application of the Asael tradition attested in 1 En. 10.4 at the end of his Parable of the Wedding Feast (Matt 22.13).


1980 ◽  
Vol 26 (3) ◽  
pp. 419-421 ◽  
Author(s):  
Brian Mcneil
Keyword(s):  

Theology ◽  
1971 ◽  
Vol 74 (608) ◽  
pp. 89-90
Author(s):  
Morna D. Hooker
Keyword(s):  

1954 ◽  
Vol 47 (2) ◽  
pp. 115-120
Author(s):  
G. H. Boobyer

The main exegetical difficulties of Mk. II, 1–12 are considered to be: (a) the awkwardness of the wording of 10b and 11a. With the statement “But that ye may know that the Son of man hath power on earth to forgive sins” Jesus is held to be addressing the scribes, but the text proceeds with an abrupt transition to “he saith to the sick of the palsy, I say unto thee….” (b) The public use of the title “Son of man” so early in the Lord's ministry, (c) The open avowal to the scribes of the Son of man's power on earth to forgive sins, (d) The observation in verse 12 that “they were all amazed and glorified God,” as though even the critical scribes joined with the crowd in the approving acclamation.


2012 ◽  
Vol 42 (2) ◽  
pp. 70-80
Author(s):  
Edward A. Beckstrom

For centuries a mystery has surrounded the meaning of Jesus' term “The Son of Man” in his ministry, and today it is often called “The Son of Man Problem.” Studying “Son of Man” in all of its biblical references, and apocryphal usages, together with insights from the Dead Sea Scrolls, I propose a solution that the idiom means “Priest” or “High Priest,” but most especially “Heavenly High Priest” and is framed in the third person by Jesus because it is expressed as his destiny given by God—it is the Will of God. “The Son of Man” is distinct from Jesus own will, but is the destiny he follows. It is also the use of this term that caused Caiaphas to cry “blasphemy” at Jesus' Sanhedrin trial, who then sent him to Pilate for crucifixion, yet asserting that Jesus proclaimed himself “King of the Jews.” Caiaphas, knew, I believe, that “Son of Man” was synonymous with “High Priest.”


Lumen Vitae ◽  
2010 ◽  
Vol Volume LXV (4) ◽  
pp. 457-460
Author(s):  
Laura Rizzerio
Keyword(s):  

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