The Political Aims of Jesus

Oakman, Douglas E.

doi:10.2307/j.ctt22h6s3x

Cited by 4 publications

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“…Oakman, a diferencia de Maccoby, no ve en el vínculo de Jesús con Levi ningún entusiasmo mesiánico, más bien señala que se trata de la forma como Jesús ve la cercanía del Reino (Oakman denomina al Reino con el término Poder). El Reino de Dios sería, para Jesús, una familia sustituta que confía en este Poder cuyo patronazgo se redefine a través de la reciprocidad generalizada y la redistribución para satisfacer las necesidades de sus miembros/as de manera que a los endeudados se les perdona todas sus deudas 69 .…”

Section: Galilai Aj≈unclassified

Estructura Retórica Del Evangelio De Marcos Parte 1

Oreamuno

2023

An.teol.

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La estructura de un documento bíblico es el mapa que se traza, a partir de su propia gramática, para comprender la articulación de su perspectiva y que permite, además, observar, de otro modo, el contexto desde el cual se escribe. En el caso del evangelio de Marcos, el tema de la estructura de su narración ha tenido distintos acentos pero falta una visión más integradora y de mayor atención a su dinámica retórica. Este artículo busca aportar en la comprensión de dicha integridad textual y narrativa usando las herramientas metodológicas del criticismo retórico.

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Section: Galilai Aj≈unclassified

Estructura Retórica Del Evangelio De Marcos Parte 1

Oreamuno

2023

An.teol.

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“…138 According to Oakman, first-century Palestine on average produced a fivefold yield, compared to modern yields of thirty to fortyfold. 139 Biblical returns of thirtyfold, sixtyfold, and a hundredfold are probably exaggerations. 140…”

Section: Harvests In Ancient Palestinementioning

confidence: 99%

The Agricultural Background of the Harvest Logion in Matthew 9.37–8 and Luke (Q) 10.2

Howes¹

2022

New Testam. Stud.

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The saying in Matthew 9.37–8 and Luke (Q) 10.2 reads as follows: ‘He said to his disciples: The harvest is plentiful, but the workers are few. So ask the Lord of the harvest to dispatch workers into his harvest’. The present study attempts to illuminate this logion by considering its setting in first-century Palestine. The focus here is not on the logion's possible metaphorical application, but on the literal saying, which involves ancient agriculture.

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“…21:2). One thing, however, remained unchanged, namely Øyen's (1997:127) external and internal forces of poverty, framing the economic and social world of Jesus (Schottroff & Stegemann 1986;Moxnes 1988;Hamel 1989: Oakman 2012 3. THE POINT OF DEPARTURE: PSALM 37:11…”

Section: Lost In Translationmentioning

confidence: 99%

“…5:5), having spoken about the poor, stripped of spirit (Domeris 1987:32-34), and those who mourn, following the violence endemic in Palestine (Horsley 1987: Horsley 1995Oakman 2012), Jesus goes on to speak about the right to the land. The adjective πραΰς is used four times in the New Testament (Matt.…”

Section: The Right To Land (Matthew 5:5)mentioning

confidence: 99%

Meek or oppressed? Reading Matthew 5:5 in context

Domeris

2016

Acta. Theol.

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According to the Gospel of Matthew 5:5, Jesus pronounces a blessing on "the meek" (Greek οἱ πραεῖς), promising that they will receive the inheritance of the earth (or land). The words of Jesus are a quotation from the LXX of Psalm 37:11 and each of the Hebrew terms (subject, object and verb) need careful consideration. Following, the Hebrew original we might translate the verse in Psalm 37:11 as "The oppressed/ humiliated will take possession of the land". The force of the original saying finds its meaning in the wider context of the Psalm, where wealthy landowners threaten the interests of ordinary peasants and they cry out to God for justice.The variance between the Hebrew (MT) and the Greek (LXX) raises anew the interpretation of these words of Jesus. Who did Matthew's Jesus have in mind -the meek of emerging Christianity or the poor and humiliated peasants, who made up the majority of his Palestinian audience? In this article, I consider the implications of Jesus addressing a peasant audience in a conversation about taking possession of farming land and then extend this discussion into the emerging peasant realities of the post-revolutionary context in Galilee and Judaea. In the light of the present archaeological data, and the rabbinic sources, peasant life continued more or less unchanged with little indication of large-scale estates.

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The Political Aims of Jesus

Cited by 4 publications

References 0 publications

Estructura Retórica Del Evangelio De Marcos Parte 1

Estructura Retórica Del Evangelio De Marcos Parte 1

The Agricultural Background of the Harvest Logion in Matthew 9.37–8 and Luke (Q) 10.2

Meek or oppressed? Reading Matthew 5:5 in context

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