The Temple and the Community in Qumran and the New Testament

1965 ◽  
Author(s):  
Bertil Gärtner
Keyword(s):  
New Testament ◽  
The New Testament ◽  
The Temple

scholarly journals Inklusiwiteit as evangelie

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
Ernest Van Eck
Keyword(s):  
Ethnic Identity ◽  
New Testament ◽  
Group Identity ◽  
Early Church ◽  
Common Ancestry ◽  
Religion And Law ◽  
The New Testament ◽  
Christ Followers ◽  
Historical Memories ◽  
The Temple

Inclusivity as gospelIn antiquity, group identity was based on cultural ethnicity. Groups used their ethnicity to define and delineate themselves as unique. Ethnicity was determined by characteristics like family (kinship), name, language, homeland, myths of common ancestry, customs, shared historical memories, phenotypical features, and religion. The Jewish temple religion and law-abiding Jews in the early church (as depicted in Acts and the congregations of Paul) also used their ethnic identity as argument for justifying the exclusion of other groups/ethnic peoples from the Temple and the early church, respectively. Jesus, Acts and Paul, on the contrary, proclaimed that ethnicity meant nothing when it comes to being in God’s presence, being part of the early Christ-followers, or being part of any local (Pauline) congregation. For this reason, it can be concluded that the New Testament bears witness to an inclusive ecclesiology.

scholarly journals Die 'aposunagogos' se invloed op die geskrifte van die Nuwe Testament volgens Waiter Schmithals

1997 ◽  
Vol 53 (3) ◽  
Author(s):  
P. B. Boshoff
Keyword(s):  
New Testament ◽  
Great Part ◽  
The New Testament ◽  
The Temple

The influence of the 'aposunagogos' on the writings of the New Testament according to Walter Schmithals. The essay puts the view of Schmithals' of the historical circumstances behind a great part of the writings of the New Testament. He makes 'aposunagogos' the terminus technicus referring to what happened in the background. 'Aposunagogos' refers to the exclusion of Christians, confessing Jesus as the Messiah, from the synagogue in the years following the destruction of the temple in 70 A D by the Romans. Several texts are being discussed reflecting the power of Schmithals' exegesis.

No More Zealots in the House of the Lord

2013 ◽  
Vol 55 (1) ◽  
pp. 22-30
Author(s):  
Joel Marcus
Keyword(s):  
New Testament ◽  
The Other ◽  
Military Occupation ◽  
Ethnic Cleansing ◽  
Ancient Judaism ◽  
Other Hand ◽  
The New Testament ◽  
The One ◽  
The Temple

Abstract The word כְּנַעֲנִי in Zech 14:21b (“there will no longer be a כְּנַעֲנִי in the house of the Lord of hosts”), has usually been interpreted either in an ethnic (“Canaanite”) or in a mercantile sense (“trader,” “merchant”), and it is possible that in its original context it was a double entendre. In later exegesis, the mercantile interpretation comes to predominate, but the ethnic sense is never completely eclipsed. The New Testament allusions to the Zecharian text reflect both interpretations. On the one hand, the Markan and Johannine Jesus utilizes the mercantile interpretation when he forbids the commerce in the Temple to continue (Mark 11:15-17; John 2:14-17). On the other hand, Mark also seems to reflect the ethnic interpretation, at least indirectly, since he seems to be responding to revolutionaries who used it to justify their ethnic cleansing and military occupation of the Temple. But Mark, for his own part, may have employed the sort of punning exegesis common in ancient Judaism to interpret Zech 14:21b as a prophecy of the eschatological expulsion of these revolutionaries from their Temple headquarters: on that day, there will no longer be קַנְאָנִין (“Zealots”) in the house of the Lord of Hosts.

Why does the Didache Conceive of the Eucharist as a Holy Meal?

2011 ◽  
Vol 65 (1) ◽  
pp. 1-20 ◽  
Author(s):  
Huub van de Sandt
Keyword(s):  
New Testament ◽  
Physical Body ◽  
Last Supper ◽  
Natural Context ◽  
The New Testament ◽  
The Temple

AbstractIn the institution accounts of the New Testament Jesus declares the bread to be his body and the wine his blood. In the passages of the Didache referring to the eucharistic ritual (Did 9-10 and 14) the words of institution are lacking. Wine is not related to Jesus’ blood and bread is in no way linked to his physical body. If the Didache does not even suggest that the eucharistic ritual is related in any way to the tradition of the Last Supper, why then is the communal meal in the Didache considered holy? This paper argues that the meal was conceived in terms of holiness in order to show that it related as much to the Divine as did the temple service. Since a temple setting was generally seen as the natural context for religious rites, temple concepts and temple thinking were used to describe and define non-temple ritual settings.

Josephus and the New Testament

1960 ◽  
Vol 4 (4) ◽  
pp. 306
Author(s):  
H.W. Montefiore
Keyword(s):  
New Testament ◽  
Major Part ◽  
Synoptic Gospels ◽  
The New Testament ◽  
Cleansing Of The Temple ◽  
Key Events ◽  
The Temple

AbstractThe major part of this article has already been published in an earlier number of this volume, fasc. 2 (December 1960), pp. 139 -160. The intention of the writer is to point out similarities between some key events recorded in the synoptic Gospels and Acts, and a series of prodigies described by Josephus (Jewish War 6.5.3) and connected by him with the destruction of the Temple. Remarkably close correspondences of date between the two series of events have been suggested and possible allusions to some of them have been found in the Gospel to the Hebrews, the Talmud (j. Yoma 6. 43c) and Tacitus (Hitories, v. 13). The Star at Jesus' Birth, The Rending of the Temple Veil and the Cleansing of the Temple have already been discussed.

scholarly journals Andries van Aarde se vaderlose Jesus

2002 ◽  
Vol 58 (1) ◽  
Author(s):  
Jurie H. Le Roux
Keyword(s):  
South Africa ◽  
New Testament ◽  
Kingdom Of God ◽  
Historical Jesus ◽  
Presence Of God ◽  
The People ◽  
The New Testament ◽  
The Temple

Andries van Aarde’s fatherless JesusThis article focuses on Andries Van Aarde’s book, “Fatherless in Galilee”, is an important contribution to the historical Jesus study in South Africa. Van Aarde depicted Jesus as someone who grew up fatherless. For Jesus this meant a lifelong struggle against slander and the exclusion from the temple and the presence of God. Jesus nevertheless trusted God who filled Jesus’ emptiness. Jesus was baptized and then started a ministry, focusing on the outcasts of society. He preached that the kingdom of God has come and that the people of this kingdom can experience God, as well as forgiveness of sins. Jesus died but arose in the kerygma. The article also refers to the struggle of the authors of the New Testament writings to understand and express the Jesus event.

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