The Prophet-King

Meeks, Wayne A.

doi:10.1163/9789004265912

Cited by 162 publications

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“…41 ὁ ἄνθρωπος is understood as a title, a throne-name given to the King of the Jews. 45 If the intertextual allusion to Zec 6:12 is present in John 19:5, then Pilate would present Jesus to the Jews under a messianic title. According to Barnabas Lindars, "Pilate is unconsciously showing that the prophecy has been fulfilled, in fact he acts the part of the prophet. "…”

Section: The Eschatological "Man" Of Num 2417mentioning

confidence: 99%

The Old Testament Background of “Ecce Homo” in John 19:5

Kubiś

2018

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Pilate's declaration ἰδοὺ ὁ ἄνθρωπος found in John 19:5 has given rise to a number of interpretations that seem in basic agreement, yet, at the same time, many others of a divergent and opposing nature. Among the many treatments of this verse is a whole set of proposals that see in Pilate's words an allusion to various Old Testament texts. The present article aims at presenting the range of these scholarly interpretations (both older and modern ones) which resort to an Old Testament background for the famous ecce homo phrase. The article then focuses the discussion on Daniel's "Son of Man", the Isaianic "Suffering Servant", the messianic "man" of Zec 6:12 and Num 24:17 (LXX), Adamic typology, the king of 1 Sm 9:17, and finally the figure of the bridegroom from the Song of Songs. In each case, an evaluation of the hypothetical Old Testament background is given. The author concurs with the idea of multiple intertextual Old Testament references encapsulated in Pilate's ecce homo utterance. Streszczenie. Słowa Piłata ἰδοὺ ὁ ἄνθρωπος (J 19,5) spotkały się z całą gamą różnorodnych interpretacji, czasem wzajemnie się wykluczających. Wśród nich znajdują się także propozycje widzące w wypowiedzi Piłata aluzję do kilku tekstów starotestamentowych. Niniejszy artykuł jest krytyczną prezentacją tych propozycji. Zostały zatem omówione interpretacje wskazujące na "Syna Człowieczego" z Księgi Daniela, Izajaszowego "Cierpiącego Sługę", mesjańskiego "człowieka" z Za 6,12 i Lb 24,17 (LXX), Adama z Księgi Rodzaju, króla z 1 Sm 9,17 oraz oblubieńca z Pieśni nad Pieśniami. W każdym przypadku przestawiono krytyczną ocenę danej interpretacji. Autor przychyla się do stanowiska uznającego jednoczesne istnienie aluzji do wielu tekstów starotestamentowych w Piłatowym stwierdzeniu "Oto człowiek!"

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Section: The Eschatological "Man" Of Num 2417mentioning

confidence: 99%

The Old Testament Background of “Ecce Homo” in John 19:5

Kubiś

2018

BPTh

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“…If the voicing suggested in this article is followed, then these tensions are taken up in the dialogue with Pilate, when Jesus’ observes, σὺ λέγεις ὅτι βασιλεύς εἰμι ἐγώ. As good shepherd, Jesus says that his own know him (Jn 10.14); this reality was shown vividly when Nathanael recognized Jesus at once as ‘king of Israel, son of God’ (Jn 1.49); similarly, when challenged with kingship in the praetorium, Jesus claims to testify to the truth and affirms, ‘All who are from the truth hear my voice’ (Jn 18.37) (Meeks 1967: 66). This vigorous declaration, together with Pilate’s blunt question about what truth is, encourages close attention to the words about himself that Jesus put on Pilate’s lips (Jn 18.37-8).…”

Section: Kingship In Johnmentioning

confidence: 99%

“…27 Meeks points out the possible double-entendre in the question Jesus puts to Pilate, similar to when the high priest is said to predict Jesus’ death, but not ‘of himself’ (Οὐκ ἀϕ’ ἑαυτΟυ̑, Jn 11.50-51). Unwittingly, the priest prophesied Jesus’ death; unwittingly Pilate proclaims Jesus as the king he really is (Meeks 1967: 63).…”

Section: Kingship In Johnmentioning

confidence: 99%

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‘You Say that I Am a King’ (John 18.37)

Heath¹

2012

Journal for the Study of the New Testament

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Nestle-Aland punctuate Jn 18.37 σὺ λέγεις ὅτι βασιλεύς εἰμι. The present article argues for voicing the text rather with the pause one word later: σὺ λέγεις ὅτι βασιλεύς εἰμι ἐγώ. This voicing resonates with the Johannine ἐγώ εἰμι sayings, which, together with the theme of Jesus’ kingship, form a significant part of how John conveys who Jesus is throughout the Gospel narrative. If Jn 18.37 is voiced as proposed here, then the effect is to yoke together two Christologically significant expressions on Jesus’ lips, but in a way that teases the reader semantically and contributes to the challenge of Pilate’s question, ‘What is truth?’

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“…Yamauchi summarizes the main features of Bultmann’s pre-Christian gnostic redeemer (1973: 29-30). Wayne Meeks (1967: 8) wrote that Bultmann ‘never appears to doubt that the “redeemer myth” in all its essential parts existed long before the Hellenistic Age’.…”

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confidence: 99%

Fashions, Fallacies and Future Prospects in New Testament Studies

Hurtado

2014

Journal for the Study of the New Testament

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In New Testament studies, over the last century or so, there have been both 'fashions' (short-lived approaches) and 'fallacies' (approaches and ideas widely accepted for many years that later proved wrong), a few of which are reviewed here. With reference to these fallacies, especially, why did so many scholars entertain them, and what can we learn from them? As we look toward the future of the field, what developments and emphases might we foresee as proving more than passing fashions?

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The Prophet-King

Cited by 162 publications

References 0 publications

The Old Testament Background of “Ecce Homo” in John 19:5

The Old Testament Background of “Ecce Homo” in John 19:5

‘You Say that I Am a King’ (John 18.37)

Fashions, Fallacies and Future Prospects in New Testament Studies

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