Three Technical Terms in the Pentateuch

Driver, G. R.

doi:10.1093/jss/1.2.97

Cited by 3 publications

(2 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“… 13. Many scholars hold this position; e.g., Geiger 1864: 199-201; Cheyne 1895: 154-55; Charles 1912: 22-23; Driver 1956: 97; Hoenig 1966: 249; Dimant 1978: 326-27, 336; Milik 1976: 313; Hanson 1977: 220-25; Tawil 1980: 52-55; Rubinkiewicz 1984: 88-89; Grabbe 1987: 153-56 (although he is hesitant to posit direct inﬂuence); Levine 1989: 251; Milgrom 1991: 1021; Helm 1994: 217-22; Stuckenbruck 1997: 81; Stökl Ben Ezra 1999: 351-57; Fletcher-Louis 2001: 259; Stökl Ben Ezra 2003: 85-90; Olson 2007: 34; Pinker 2007: 4-5, 18-19; Orlov 2011: 27-46; 2015: 60-74; 2016: 49-57. For a recent defense of the inﬂuence of the Levitical scapegoat rite on 1 En.…”

mentioning

confidence: 99%

See 1 more Smart Citation

The Gerasene Exorcism and Jesus’ Eschatological Expulsion of Cosmic Powers: Echoes of Second Temple Scapegoat Traditions in Mark 5.1-20

Moscicke

2019

Journal for the Study of the New Testament

View full text Add to dashboard Cite

In this article, I argue that ancient expulsion rites and early Jewish scapegoat traditions have inﬂuenced the composition of Mk 5.1-20. These rites and traditions inform Mark’s portrayal of Jesus’ transfer of the demons into the swine and their disposal into the sea, which heals the Gentile man. Jesus’ scapegoat-like expulsion of Legion signals God’s banishment of hostile spiritual powers from their positions of authority over the nations and augurs God’s kingdom reign, in which Gentiles are released from bondage to cosmic forces, and their earthly counterparts, cleansed and welcomed into the family of God.

show abstract

mentioning

confidence: 99%

“…16.22, recalling the ‘historical memory of the actual cliffs in the mountains of Jerusalem’. Also see Driver 1956: 97-98; Hanson 1977: 224; Dimant 1978: 327, 336 n. 40.…”

mentioning

confidence: 99%