Jesus as Scapegoat in Matthew’s Roman-Abuse Scene (Matt 27:27–31)
Behind the cruel mockery of Pilate’s auxiliary troops (Matt 27:27-31), Matthew portrays the royal inauguration of the true cosmic lord. But what has often been missed is that this inauguration also entails Jesus’s cultic elimination as the victim in a performance reminiscent of ancient curse-transmi...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
[2020]
|
| In: |
Novum Testamentum
Year: 2020, Volume: 62, Issue: 3, Pages: 229-256 |
| Standardized Subjects / Keyword chains: | B
Jesus Christ
/ Bible. Levitikus 16
/ Scapegoat
/ Day of Atonement
/ Typology
/ Hellenism
/ Roman Empire
|
| IxTheo Classification: | HB Old Testament HC New Testament |
| Further subjects: | B
Jesus’s Roman abuse
B Day of Atonement B Yom Kippur B Leviticus 16 B Typology B ancient rituals B Gospel of Matthew B Scapegoat |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Behind the cruel mockery of Pilate’s auxiliary troops (Matt 27:27-31), Matthew portrays the royal inauguration of the true cosmic lord. But what has often been missed is that this inauguration also entails Jesus’s cultic elimination as the victim in a performance reminiscent of ancient curse-transmission rituals. Matthew transforms and assimilates the scene to the most famous elimination rite in his Jewish context, the Yom Kippur scapegoat ritual. Jesus becomes a king who himself bears and carries away the moral impurities of the denizens of his own kingdom as the typological fulfillment of the scapegoat of Leviticus 16. | ||
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