scholarly journals ‘Breek die tempel af’: Etiese dimensies in Johannes 2:13-22?

2015 ◽  
Vol 71 (1) ◽  
Author(s):  
Jan G. Van der Watt
Keyword(s):  
Gospel Of John ◽  
Surface Level ◽  
Textual Evidence ◽  
Performative Text ◽  
The Temple

Destroy this temple’: Ethical dimensions in John 2:13–22? The question asked is to what extent could one speak of ethical dynamics in the Gospel of John, even in cases where there is no surface level textual evidence for the presence of ethical material? It is argued that through the process of rereading (‘relecture’), which is invited by the Johannine text as performative text, ethical dimensions are highlighted in texts where such emphases were not apparent at the first reading. As example the events at the temple, narrated in John 2:13–22, are analysed.

Qumran Temple?

2016 ◽  
Vol 7 (1) ◽  
pp. 71-85
Author(s):  
Lawrence H. Schiffman
Keyword(s):  
Dead Sea Scrolls ◽  
Dead Sea ◽  
Proper Place ◽  
Textual Evidence ◽  
Sacrificial Ritual ◽  
The Dead ◽  
The Times ◽  
The Temple

Study of the textual evidence preserved in the Dead Sea Scrolls makes it exceedingly unlikely that the sectarians would have conducted sacrificial worship at their desert retreat. They disagreed vehemently with the Jerusalem establishment and refused to worship at the Temple because the sacrificial ritual did not accord with their halakhic ideals. However, they still maintained that the Temple was the only proper place to worship: it just had to be renewed under their aegis at the End of Days, when they would control all its functions. In the meantime, the sectarians viewed their community as a substitute Temple; they conducted prayers at the times when the Temple sacrifices took place; their communal meals became ritualized as a replacement for the Temple offerings; they studied the laws of sacrifices. Priests and Levites were given preferential roles, the communal meals and study sessions substituted for Temple rituals, and the ritual purity that the sect maintained assured them that they would be ready for the soon-to-dawn eschaton that would restore the glory of the Temple to them. Thus, the literary evidence points to a longing for the Temple but also to a resignation that, until the End of Days, various modes of worship would have to substitute for its sacrifices.

John the Evangelist

2019 ◽  
pp. 43-98
Author(s):  
John Behr
Keyword(s):  
Gospel Of John ◽  
The Body ◽  
Second Century ◽  
Third Century ◽  
Historical Evidence ◽  
High Priest ◽  
The Cross ◽  
The Temple

Chapter One explores the figure of John and his Gospel from historical testimony given in the second and third century CE and as treated in contemporary scholarship. The John who wrote the Gospel, the chapter argues, was not the son of Zebedee, one of the twelve apostles, but the disciple of the Lord, the Elder who resided in Ephesus. The first part of this chapter also examines, on the basis of the historical evidence, the occasion for the writing of the Gospel, and argues for the unity of the Johannine corpus (including the Apocalypse). The second part of the chapter turns to the description given by Polycrates of Ephesus that John wore the ‘petalon’ in Jerusalem, that is, that he was the high priest of the temple, which, this chapter argues, refers to the fact that, in the Gospel of John, he alone amongst the disciples stood at the foot of the cross as the body of Jesus was lifted up upon the cross as the true Temple. It was, moreover, as this chapter shows, only the followers of John who had an annual celebration of Pascha, held on 14 Nissan, until the mid to late second century, when others began to celebrate this feast on the following Sunday, leading to the Quartodeciman controversy, the association of Sunday with the Resurrection, and the development of the Tridium, the three-day celebration of the Passion.

Zu den Toponymen Lithostroton und Gabbatha in Joh 19,13. Mit einem Lokalisierungsversuch des Prätoriums des Pilatus

2015 ◽  
Vol 106 (2) ◽  
pp. 184-200
Author(s):  
Cornelius Vollmer
Keyword(s):  
Gospel Of John ◽  
North West ◽  
Mount Zion ◽  
The Temple

Abstract: This study examines two toponyms that only occur in the story of Jesus’ Passion in the Gospel of John (19,13), Λιθόστρωτον and Gabbatha. Based on a range of sources the argument is made for their definition as and their location at the outer court of the Gentiles of the Temple (λιθόστρωτον; cf. 2Chron 7,3; Josephus, Bell. 6,85.189) on Mount Zion (Gabbatha; presumably deriving from ,גִּבְעָתָהּ „her [Zion’s] hill“ from Isa 31,4). The result has also consequences for the location of Pilate’s Praetorium at Jerusalem in so far as it is topographically connected to the above mentioned toponyms. Hence the locality where the flagellation, interrogation and trial of Jesus took place was the Fortress Antonia which stood directly adjoined to the Temple plateau at its north-west corner – at least if we follow the Gospel of John.

The Eleian Mantic Gene

Antichthon ◽  
2014 ◽  
Vol 48 ◽  
pp. 14-36 ◽  
Author(s):  
Graeme Bourke
Keyword(s):  
Archaic Period ◽  
The Other ◽  
Late Archaic ◽  
Historical Evidence ◽  
Textual Evidence ◽  
The Temple

AbstractThe Eleian manteis who practised at the altar of Zeus in Olympia appear to have belonged to two separate gene, the Iamids and the Klytiads. This paper first considers the identity and number of the Eleian mantic gene and then questions the long-held assumption that the Iamid genos was the first to become established at Olympia. It is argued that the foundation myths that appear in Pindar and Pausanias are probably the result of the embellishment of pre-existing tradition in the Classical and Hellenistic periods. While neither archaeology nor further textual evidence entitles us to assume that mantic activity at Olympia predated the late Archaic period, an early Classical inscription, certain of the sculptures on the temple of Zeus and a later series of inscriptions from Olympia do make it possible to infer that two mantic houses, of which the Iamids were one and the Klytiads likely the other, were practising at Olympia from that time or earlier. Some reflection upon the limitations of myth as historical evidence is offered before the conclusion is reached that we cannot be certain that the Iamids constituted the senior house.

scholarly journals An analysis of ‘non-Johannine’ vocabulary in John 7:53–8:11, Part 2

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
John D. Punch
Keyword(s):  
Gospel Of John ◽  
Textual Evidence ◽  
External Evidence

Although scholars usually use external evidence to argue against the inclusion of John 7:53–8:11 in the Gospel of John, they frequently suggest arguments of internal evidence, mostly based on the inclusion of non-Johannine vocabulary, to support their objections. However, in contrast to the textual evidence, arguments of non-Johannine vocabulary seldom receive the necessary amount of evaluation. This article is the second of a two-part series that evaluates explanations for the appearance of various ‘non-Johannine’ terms. Both articles rebut claims of ‘non-Johannine’ vocabulary in John 7:53–8:11, thereby providing opportunities for discussing Johannine features in the passage.Hoewel navorsers eksterne bewyse gebruik om teen die insluiting van Johannes 7:53–8:11 in die Evangelie van Johannes te argumenteer, maak hulle dikwels voorstelle van interne bewyse, meestal gebaseer op die insluiting van nie-Johannese terme, ter ondersteuning van sodanige besware. In teenstelling met die tekstuele bewyse, ontvang die voorstelle vir nie-Johannese termes egter selde die nodige evaluering. Hierdie artikel is die tweede van ’n tweeledige reeks wat verklarings vir die verskynsel van verskeie ‘nie-Johannese’ terme evalueer. Albei artikels weerlê die bewerings wat gemaak word ten opsigte van ‘nie-Johannese’ terme in Johannes 7:53–8:11 en skep daardeur geleentheid vir ’n algemene bespreking van Johannese eienskappe.

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