The New Day of Atonement: A Matthean Typology (Wissenschaftliche Untersuchungen Zum Neuen Testament 2.Reihe)

In this work, Hans M. Moscicke investigates the influence of the Day of Atonement on Matthew's passion narrative. The author argues that the First Evangelist crafts a sustained Yom Kippur typology in the twenty-seventh chapter of his Gospel and then remodels the Barabbas episode (Matt 27:15-26) as a Yom Kippur lottery between two "goats". Pilate acts as high priest, designating Jesus as the immolated goat and Barabbas, along with the crowd, as a sin-bearing scapegoat. Matthew also casts Jesus as a scapegoat in the Roman-abuse scene (Matt 27:27-31), in which he depicts Jesus as physically receiving the sins of the world upon himself. Finally, the author suggests that Matthew, in his death-resurrection narrative (Matt 27:50-54), conceives Jesus as offering his life-force to God as the sacrificial goat for YHWH and descending to the realm of the dead as the goat for Azazel. Cover Titel Preface Table of Content Introduction A. Method B. Procedure Chapter 1: Status Quaestionis on Yom Kippur in the Passion Narrative and Atonement in the Gospel of Matthew A. Jesus as the Scapegoat of Leviticus 16 I. John Dominic Crossan II. Helmut Koester III. Evaluation B. Jesus as Pharmakos-Scapegoat I. Adela Yarbro Collins II. Richard E. DeMaris III. Evaluation C. Jesus and Barabbas, the Two Goats of Leviticus 16 I. Albert Wratislaw II. Daniel Stökl Ben Ezra III. Jennifer K. Berenson (Maclean) IV. Evaluation D. Alternative Approaches to Atonement in the Gospel of Matthew I. Jesus as the Suffering Servant in Matthew II. Jesus’s Death in Light of Matthew’s Metaphors for Sin III. Jesus’s Death as the New Exodus and Paschal Defeat of Dark Powers IV. Jesus’s Death as a Matter of Innocent Blood in Matthew V. Other Views on Atonement in the Gospel of Matthew E. Conclusion Chapter 2: Overview of Leviticus 16 and Yom Kippur Traditions in Early Judaism and Christianity A. Leviticus 16: An Overview of Critical Issues and a Summary of the Biblical Yom Kippur Ritual B. Apocalyptic Yom Kippur Traditions I. The Book of Watchers (1 Enoch 1–36) II. 4Q180–181 III. The Book of Giants IV. The Apocalypse of Abraham C. Additional Yom Kippur Traditions in Second Temple Judaism I. The Book of Zechariah II. The Book of Jubilees III. 11QMelchizedek IV. Yom Kippur at Qumran V. Heavenly Ascents in the Yom Kippur Imaginaire D. Extra-Biblical Scapegoat Rituals in Second Temple Tradition E. Yom Kippur Christologies in the New Testament I. The Pauline Letters II. The Epistle to the Hebrews III. The Book of Revelation F. Yom Kippur Christologies Early Christianity I. The Epistle of Barnabas II. Justin Martyr III. Tertullian IV. Hippolytus V. Origen VI. Jerome VII. The First Commentary on Mark G. Conclusion Chapter 3: Jesus, Barabbas, and the Crowd as Actors in Matthew’s Day of Atonement Typology (Matt 27:15–26) A. Matthew’s Innocent–Blood Discourse and the Watchers Tradition B. The Yom Kippur Typology in Matt 27:15–26 I. The Similarity of the Two Goats II. The Opposing Designations of the Two Goats III. The Priestly Lottery between the Two Goats IV. The Sending of the Scapegoat to Azazel V. Transference of Iniquity by Ritual Hand-action and Confession Excursus: The Crowd as Azazel or the Lot of Azazel? VI. Banishment and Inhabitation in a Wilderness VII. The Inheritance of Iniquity and a Curse C. Anti-Judaism and Matthew’s Yom Kippur Typology D. Conclusion Chapter 4: Jesus as Scapegoat in the Roman-Abuse Scene (Matt 27:27–31) A. The Cultural Background of Jesus’s Roman Mockery Reconsidered I. Ancient Games II. Theatrical Mimes III. Historical Incidents IV. Carnival Festivals V. Conclusion B. Jesus’s Roman Abuse as Ancient Elimination Rite I. Threatening Crisis and the Victim’s Marginal Status II. The Victim’s Designation and Transformation III. The Victim’s Abuse and Exit from the Community IV. The Roman-abuse Scene as Elimination Ritual C. The Christological Scapegoat Typology in Matthew 27 I. The Scapegoat Is Adorned with a Scarlet Garment II. Sins Are Placed upon the Scapegoat’s Head III. The Scapegoat Is Severely Abused IV. The Scapegoat Is Bound Twice V. The Scapegoat Is Stripped of its Garment before its Demise VI. The Scapegoat Is Escorted from the City by a Handler VII. The Scapegoat Undergoes a Two-stage Removal VIII. The Scapegoat’s Exile Engenders Eschatological Restoration IX. The Scapegoat Is Sealed in the Earth X. Conclusion D. The Atoning Crown of the Priest-King I. Matthew’s Allusion to Zech 6:11, 13 LXX II. Joshua’s Crown (Zech 6:11) as Priestly Diadem III. Matthew’s High Priest Typology in the Roman-abuse Scene E. Conclusion Chapter 5: A New Day of Atonement: Jesus as the Two Goats of Yom Kippur A. Jesus as Goat for Yahweh (Matt 27:50–51a) I. The Velum Scissum as Dual Temple Portent II. Cultic Background of Jesus’s Death (Matt 26:28) III. Matthew’s Parody of Priestly Expiation (Matt 27:3–10) IV. The Priestly Offering of Jesus’s πνεῦμα (Lifeforce) beyond the Veil B. Jesus as Goat for Azazel (Matt 27:51b–53) I. Jesus’s Death as Binary Movement of the Goats of Yom Kippur II. Matthew’s Jonah Typology and Jesus’s Descent to Hades III. Jesus as Both Goats at his Baptism and Temptation (Matt 3:13–4:11) C. Conclusion Conclusion A. Gauging the Strength of the Yom Kippur Typology in Matthew 27 B. New Insights into Matthew’s Yom Kippur Typology C. Matthew’s Theology of Atonement in Light of his Yom Kippur Typology Bibliography Index of Ancient Sources Index of Authors Index of Subjects Hans M. Moscicke untersucht in dieser Arbeit den Einfluss des Versöhnungstag auf die Passionsgeschichte des Matthäus. Er behauptet, dass Matthäus Jesus in seiner Barrabas-Episode (Mt 27:15-26), der Misshandlung durch die Römer (Mt 27:27-31) und der Erzählung über die Auferstehung der Toten (Mt 27:50-54) als die beiden Ziegenböcke im Levitikus 16-Ritual darstellt "In this work, Hans M. Moscicke investigates the influence of the Day of Atonement on Matthew's passion narrative. He argues that Matthew portrays Jesus as both goats of the Leviticus 16 ritual in his Barabbas episode (Matt 27:15-26), Roman-abuse scene (Matt 27:27-31), and death-resurrection narrative (Matt 27:50-54)."--Back cover