The Solution to the "Son of Man" Problem – By Maurice Casey

2008 ◽  
Vol 34 (1) ◽  
pp. 42-42
Author(s):  
April D. DeConick
Keyword(s):  
Son Of Man

The Final Judgement as Ritual Purgation of the Cosmos: The Influence of Scapegoat Traditions on Matt 25.31–46

2021 ◽  
Vol 67 (2) ◽  
pp. 241-259
Author(s):  
Hans M. Moscicke
Keyword(s):  
Gospel Of Matthew ◽  
Son Of Man ◽  
Yom Kippur ◽  
Unique Application

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).

The Son of Man and the Messiah: A Footnote

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

Book Review: The Christian And Gnostic Son Of Man

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

Mark II, 10a and the Interpretation of the Healing of the Paralytic

1954 ◽  
Vol 47 (2) ◽  
pp. 115-120
Author(s):  
G. H. Boobyer
Keyword(s):  
Abrupt Transition ◽  
The Public ◽  
Son Of Man

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.

The Mystery of Jesus' Teaching about “The Son of Man”

2012 ◽  
Vol 42 (2) ◽  
pp. 70-80
Author(s):  
Edward A. Beckstrom
Keyword(s):  
Dead Sea Scrolls ◽  
Dead Sea ◽  
High Priest ◽  
The Third ◽  
Son Of Man ◽  
Third Person ◽  
The Will ◽  
The Dead ◽  
The Third Person ◽  
Will Of God

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.”

Son of Man

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

scholarly journals Eskatologie en koninkryk in die Markusevangelie

2008 ◽  
Vol 64 (1) ◽  
Author(s):  
Ernest Van Eck
Keyword(s):  
Point Of View ◽  
Son Of Man ◽  
Story Time ◽  
The Temple ◽  
Narrative Function

Eschatology and kingdom in Mark This article investigates the concepts of eschatology and kingdom in Mark from a narratological point of view. Special attention is given to the narrator’s use of story time and plotted time, the narrative function of Mark 13, and the Son of man sayings in the Gospel. The two most important conclusions reached are that Mark uses the Son of man sayings in a non titular way, and that the coming of the son of man (parousia) refers to Jesus’ vindication by God at his resurrection. In Mark the kingdom is equated with Jesus’ new household, a household that replaces the temple. The concepts of kingdom (new household), eschatology and son of man are thus so closely linked in Mark’s narrative that eschatology is the kingdom and the kingdom is eschatology. A possible sociohistorical setting for Mark’s community, in which the above understanding of the concepts of kingdom, eschatology and Son of man sayings would have made sense, is also postulated.

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