The Messiah Is the Holy One: o ágios toú theoú as a Messianic Title in Mark 1:24
The christological title o ágios toú theoú (the Holy One of God) appears a total of three times in the New Testament (Mark 1:24, Luke 4:34, John 6:69) and is unattested in other Jewish and Christian literature. While scholars offer a wide range of proposals concerning the background and significan...
| Published in: | Journal of Biblical literature |
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| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Scholar's Press
[2017]
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| In: |
Journal of Biblical literature
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| Standardized Subjects / Keyword chains: | B
Bible. Markusevangelium 1,24
/ Christology
/ Messiah
/ David, Israel, König
/ Titulature
/ Holiness
/ King
/ Anointing
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| IxTheo Classification: | HA Bible NBF Christology |
| Further subjects: | B
Messiah
Prophecies
B Jesus Christ Messiahship B Messianism B Messiah B Eschatology |
| Online Access: |
Volltext (lizenzpflichtig) |
| Summary: | The christological title o ágios toú theoú (the Holy One of God) appears a total of three times in the New Testament (Mark 1:24, Luke 4:34, John 6:69) and is unattested in other Jewish and Christian literature. While scholars offer a wide range of proposals concerning the background and significance of this title, no one has demonstrated the possibility of a link with messianic traditions. In this article I examine four texts (Ps 88:19 LXX, LAB 59:2, Pss 152, 153) that explicitly refer to the anointed David as God's holy one and two additional sources that indicate awareness of the archaic tradition that the oil used to anoint Israel's kings was holy (Ps 89:21 [88:21]; 11QPsa XXVIII, 11; Josephus, Ant. 6.157). Next I explore how the underlying logical connection between messiah and holy one in these texts illuminates certain features of Mark's Gospel: (1) Jesus's baptism as a messianic anointing and his ensuing wilderness temptation (Mark 1:9-13), (2) the logical connection between the baptism-temptation sequence (1:9-13) and Jesus's first act of public ministry (1:21-28), and (3) the exorcistic connotations surrounding the title son of David. |
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| ISSN: | 1934-3876 |
| Contains: | Enthalten in: Journal of Biblical literature
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| Persistent identifiers: | DOI: 10.15699/jbl.1362.2017.167203 |