{"id":160,"date":"2015-01-14T04:00:33","date_gmt":"2015-01-14T02:00:33","guid":{"rendered":"https:\/\/www.etrfi.info\/articles\/?p=160"},"modified":"2024-11-14T11:51:03","modified_gmt":"2024-11-14T09:51:03","slug":"at-the-right-hand-of-the-power","status":"publish","type":"post","link":"https:\/\/www.etrfi.info\/articles\/?p=160","title":{"rendered":"At the Right Hand of the Power"},"content":{"rendered":"<p>While the questioning of Jesus by the High Priest is itself deserving of a full treatment, our present concern is more restricted: we shall attempt to show how the famous Dead Sea Scrolls can shed new light on Jesus\u2019 answer.<!--more--><\/p>\n<p>In this sad session, two witnesses came forward and said: \u201cThis fellow said, I am able to destroy the temple of God, and to build it in three days.\u2019\u201d (Matt. 26:61) The High Priest then asked him, \u2018Are you the Messiah?\u2019<br \/>I would suggest that this question was itself prompted by the content of his testimony. Jesus had said that he would rebuild the Temple (Gr. <em>naos<\/em>; Heb. <em>hekhal<\/em>) of God. According to Zech. 6:12, \u201cthe man whose name is the Branch&#8230; shall build the Temple (<em>hekhal<\/em>) of the Lord.\u201d The common opinion, also expressed in the Targum, was that this Branch would be the Messiah. Jesus replied to the question about his Messiahship by saying that \u201cfrom now on the Son of Man shall be seated at the right hand of the Power.\u201d (Luke 22:69)<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_1');\" onkeypress=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_1');\" ><sup id=\"footnote_plugin_tooltip_160_1_1\" class=\"footnote_plugin_tooltip_text\">1<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_160_1_1\" class=\"footnote_tooltip\">Luke explains \u2018the Power\u2019 by speaking about \u2018the power of God.\u2019 The words \u201cfrom now on\u201d are lacking in Mark 14:62, but they are a \u201cminor agreement\u201d between Matt. 26:64 and Luke 22:69. The words \u201cyou will see\u201d in Mark 14:62 (and Matt. 26:64, who combines them with the original \u201cfrom now on\u201d) are illogical and out of place. They are taken from the Synoptic Apocalypse (Matt. 24:30; Mark 13:26; Luke 21:27), as is also the mention of His coming on the clouds of heaven. All this is lacking in Luke.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_160_1_1').tooltip({ tip: '#footnote_plugin_tooltip_text_160_1_1', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>It is well known that Jesus alludes in this answer to Ps. 110:1: \u201cThe Lord says to my lord, sit at My right hand.\u201d It is significant that Jesus also quotes the beginning of the Psalm in another saying, in which he speaks about the question of Messiahship (Matt. 22:44; Mark 12:36; Luke 20:42-43).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_2');\" onkeypress=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_2');\" ><sup id=\"footnote_plugin_tooltip_160_1_2\" class=\"footnote_plugin_tooltip_text\">2<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_160_1_2\" class=\"footnote_tooltip\">It is remarkable that in the Testament of Job, a Jewish pseudepigraphon written in Greek, Job says (33:3): \u201cMy throne is in the supramundane, and its glory and majesty is on the right side of the Father\u201d (<em>Testamentum Iobi<\/em>, ed. S.P. Brock, Leiden, 1967, p. 43).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_160_1_2').tooltip({ tip: '#footnote_plugin_tooltip_text_160_1_2', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> A recent study<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_3');\" onkeypress=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_3');\" ><sup id=\"footnote_plugin_tooltip_160_1_3\" class=\"footnote_plugin_tooltip_text\">3<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_160_1_3\" class=\"footnote_tooltip\">Paul J. Kobelski, <em>Melchizedek and Melchiresa\u2018<\/em> (The Catholic Biblical Quarterly. Monograph Series. 10.), Washington, 1981, p. 136, and see there n. 21.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_160_1_3').tooltip({ tip: '#footnote_plugin_tooltip_text_160_1_3', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> contains the very interesting suggestion that, besides Ps. 110, Jesus\u2019 answer to the High Priest is also influenced by Ps. 80:18: \u201cGrant your help to the man at Your right hand, the son of man You have taken as Your own.\u201d Here, both God\u2019s right hand and the son of man are mentioned.<\/p>\n<p>But why does Jesus use the hypostatic term \u2018Power\u2019? The key to this is to be found in the description of the Messianic figure in Isa. 9:5 (6). His titles begin with the words \u05e4\u05dc\u05d0 \u05d9\u05d5\u05e2\u05e5 \u05d0\u05dc \u05d2\u05d1\u05d5\u05e8 (Wonderful Counselor, Mighty God). In his commentary to Isaiah,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_4');\" onkeypress=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_4');\" ><sup id=\"footnote_plugin_tooltip_160_1_4\" class=\"footnote_plugin_tooltip_text\">4<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_160_1_4\" class=\"footnote_tooltip\">Theodoret de Cyr, <em>Commentaire sur Isa\u00efe<\/em>, vol. 1, par Jean-No\u00ebl Guinot, Paris, 1980, p. 326. See also p. 4 and note 2 there.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_160_1_4').tooltip({ tip: '#footnote_plugin_tooltip_text_160_1_4', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Theodoret of Cyrrhus (c.393-c.466) rightly compares these titles with Gen. 32:30, in which Jacob, after having wrestled with the angel, called the name of the place Peniel (the Face of God) saying, \u201cFor I have seen God face to face.\u201d Indeed, the component <em>El<\/em> occurs in many angelic names (e.g., Gabriel). With regard to the word \u201cWonderful\u201d in Isa. 9:5, it should be remembered that in Judges 13:18 the angel answered Manoah\u2019s question about his name with the words, \u201cWhy do you ask my name, seeing it is wonderful?\u201d Thus, the designation of the human child in Isa. 9:5 as \u201cWonderful Counselor, Mighty God\u201d hints at the angelic component of the child\u2019s nature.<\/p>\n<p>Nevertheless, it is natural that the designation \u201cMighty God\u201d for a human being was quite astonishing to Jewish readers, and that they tried to eliminate this difficulty. The Septuagint correctly translates the word <em>El<\/em> (God) as \u2018angel,\u2019 but the Greek translation of the full title of this Messianic figure is incorrect, partially because the translator misunderstood the Hebrew text.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_5');\" onkeypress=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_5');\" ><sup id=\"footnote_plugin_tooltip_160_1_5\" class=\"footnote_plugin_tooltip_text\">5<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_160_1_5\" class=\"footnote_tooltip\">J.L. Seeligmann, <em>The Septuagint Version of Isaiah<\/em>, Leiden, 1948, pp. 65, 118-9, cf. p. 23.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_160_1_5').tooltip({ tip: '#footnote_plugin_tooltip_text_160_1_5', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The Aramaic Targum translates the difficult words literally, but Theodoret of Cyrrhus protests against \u201cthose around Aquila (evidently a reference to Aquila, Symmachus and Theodotion) who translated \u2018the Mighty God\u2019 by <em>\u2018ischuros dunatos\u2019<\/em> (the strong mighty one) while in Hebrew it is written <em>\u2018elgibor\u2019<\/em>!\u201d I venture that this evasive translation already appeared in the Jewish version of the Septuagint from the first century C.E., which was used by Aquila, Symmachus and Theodotion.<br \/>Medieval Jewish exegetes found an ingenious solution to this problem. In his commentary to Isaiah, Abraham Ibn Ezra mentions those who interpret Isa. 9:5 in the following way: \u201cHe (God), who is Wonderful Counselor, Mighty God, Everlasting Father, will call his (the child\u2019s) name Prince of Peace.\u201d This interpretation was adopted by Rashi and R. David Kimhi, but Ibn Ezra does not accept it; he thinks that all of these titles refer to the child, who later became King Hezekiah, so that he interprets the words \u2018Mighty God\u2019 as meaning that Hezekiah was mighty. Thus, Ibn Ezra\u2019s understanding fits that of Aquila and his colleagues.<\/p>\n<p>But among the Jews\u05f3 of the Second Commonwealth there existed another interpretation which enabled them to avoid an identification between the \u2018Wonderful Counselor\u2019 and \u2018Mighty God\u2019 in Isa. 9:5. According to this view which, although it does not fit the original meaning, is grammatically correct, the Messiah is a Wonderful Counselor <em>of<\/em> the Mighty God.<br \/>Evidence for such an interpretation is found in an Essene hymn in the Thanksgiving Scroll (1QH 3:2-18). It has already been noted that this hymn is an important contribution to the understanding of chapter 12 of the Book of Revelation.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_6');\" onkeypress=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_6');\" ><sup id=\"footnote_plugin_tooltip_160_1_6\" class=\"footnote_plugin_tooltip_text\">6<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_160_1_6\" class=\"footnote_tooltip\">E.g., Roger D. Aus, \u201cThe Relevance of Isaiah 66:7 to Revelation 12 and 2 Thessalonians 1,\u201d <em>ZNW<\/em> 67 (1976), pp. 252-268, especially pp. 262-263.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_160_1_6').tooltip({ tip: '#footnote_plugin_tooltip_text_160_1_6', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> This hymn describes the birth of a man-child. It is hotly debated whether the child is itself meant to be the Messiah or whether the author of the hymn used a Messianic motif in a symbolic way, but a solution to this problem is not important for our purposes. One thing is clear: the Essene hymn reflects a description of the Messiah. In 1QH 3:10, the male child is described as \u201cWonderful Counselor with His Might\u201d (\u05e4\u05dc\u05d0 \u05d9\u05d5\u05e2\u05e5 \u05e2\u05dd \u05d2\u05d1\u05d5\u05e8\u05ea\u05d5). This is a clear allusion to Isa. 9:5. Indeed, implicit here is an interpretation of Isaiah that the Messiah is (or shall be) God\u2019s counselor or, in other words, that the Messiah in his task as a wonderful counselor will be together with God\u2019s Might.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_7');\" onkeypress=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_7');\" ><sup id=\"footnote_plugin_tooltip_160_1_7\" class=\"footnote_plugin_tooltip_text\">7<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_160_1_7\" class=\"footnote_tooltip\">It is true that the wording in the Scroll permits one to think that \u201cHis Might\u201d refers to the might of the Wonderful Counselor, but such an understanding is virtually impossible. Not only would it be poor Hebrew, but the words \u201cwonderful counselor with His might\u201d are clearly based upon an exegesis of Isa. 9:5, where we read about the \u201cMighty God.\u201d Moreover, the idea that the Messiah in his function as a counselor is together with God makes good sense.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_160_1_7').tooltip({ tip: '#footnote_plugin_tooltip_text_160_1_7', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><br \/>\u201cMight\u201d or \u201cPower\u201d is the translation of the Hebrew <em>gevurah<\/em>; in Greek, <em>dunamis<\/em>. This term is used as a hypostatic description of God Himself both in Judaism and in the New Testament, but the Dead Sea Sect never dared to coin pure hypostatic terms such as \u2018Glory\u2019 or \u2018Power\u2019,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_8');\" onkeypress=\"footnote_moveToReference_160_1('footnote_plugin_reference_160_1_8');\" ><sup id=\"footnote_plugin_tooltip_160_1_8\" class=\"footnote_plugin_tooltip_text\">8<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_160_1_8\" class=\"footnote_tooltip\">For a fuller discussion of this problem, see D. Flusser and S. Safrai, \u201cThe Essene Doctrine of Hypostasis and Rabbi Meir,\u201d <em>Immanuel 14<\/em> (1982), pp. 47-57. Avoidance of purely hypostatic terms is restricted to the Dead Sea Sect alone and not to the broader movement from which it originated. In the Ethiopic Book of Enoch 14:20, the great Glory is seated on the throne (but in another treatise \u2014 Enoch 104:1 \u2014\u05be we read in both the Ethiopic and the Greek texts about the Glory of the Great One). The Great Glory is parallel to the Great Power in Acts 8:10 and in Rabbinic mystical literature. See Gershom Scholem, <em>Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition<\/em>, New York, 1965, pp. 67-69 and 133, who also quotes Jesus\u2019 words before the High Priest.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_160_1_8').tooltip({ tip: '#footnote_plugin_tooltip_text_160_1_8', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> even if they were very close to this concept.<br \/>They thought that the Glory and Power originate in God, who is their source and who grants them to His elect ones. In our case, they interpreted Isaiah\u2019s \u201cMighty God\u201d as God who possesses the Might, the Power. But then, when one says that the Messiah is together with God\u2019s Power one has said that the Wonderful Counselor is with God Himself. On the other hand, those who lacked the Essene\u2019s theological inhibitions and did use pure hypostatic terms would have said that the Wonderful Counselor is with the Power. All these considerations lead us to the logical conclusion that the exegesis of Isa. 9:5 mentioned is not an Essene creation, but was only accepted by them, especially because it is also very probable that \u201cWonderful Counselor with His Might\u201d in our hymn is a more or less symbolic term.<\/p>\n<p>Let us now return to Jesus\u2019 answer to the High Priest: \u201cFrom now on the Son of Man shall be seated at the right hand of the Power\u201d (Luke 20:69 and par.). We have seen that Jesus alludes to the opening of Psalm 110, which verse inspired him to speak about the sitting at the right hand. Possibly, he also remembered Ps. 80:18, which speaks not only about God\u2019s right hand but also about the son of man. Jesus\u2019 mention of the Son of Man was necessary, because he always used this term when he spoke about the future Messiah. We now see why he also mentioned God as the Power. This relies upon the interpretation of Isa. 9:5, as preserved in 1QH 3:10. The Messianic title, \u201cWonderful Counselor, Mighty God\u201d is there interpreted as \u201cWonderful Counselor with His Might (or Power).\u201d According to this exegesis, the task of the Messiah shall be to be a wonderful counselor with God\u2019s Power: he will be together with God. It is not far-fetched to assume that Jesus knew this exegesis of Isa. 9:5 and combined it with the allusion to Ps. 110:1. It may even be that the interpretation of Isa. 9:5 in the Thanksgiving Scroll was already influenced by Ps. 110:1; there, we read that the Wonderful Counselor will be <em>with<\/em> God\u2019s Power: this could mean that his place as God\u2019s Counselor will be at the right hand of the Power.<\/p>\n<p>We have already suggested that the description of the Messiah in 1QH 3:10 is not specifically sectarian. Thus, if Jesus\u2019 answer to the High Priest reflects the interpretation of Isa. 9:5 found in the Essene writings, this does not imply Essene influence upon Jesus. What is more significant is that the saying is not only based upon Ps. 110:1, but also upon a peculiar interpretation of the Messianic titles in Isa. 9:5. This is natural, because the context is that of Jesus\u2019 answer to the question as to whether he is the Messiah. Today, those scholars who doubt Jesus\u2019 Messianic self-awareness consequently reject the originality of those of Jesus\u2019 sayings which do have a Messianic connotation. While it is true that Jesus\u2019 answer to the question of the High Priest is not unequivocal, it seems to me that it is impossible to doubt that these are Jesus\u2019 own words and that Jesus has spoken here about the Messiah, whom he identified with the Son of Man. All those who know Jesus\u2019 way of speaking cannot deny the authenticity of the saying. It combines the typical simplicity of the literal meaning with hidden allusions to various biblical verses. It is difficult to imagine that any member of the early Church could have invented the words: \u201cFrom now on the Son of Man shall be seated at the right hand of the Power.\u201d The multidimensionality of these words show that they are Jesus\u2019 <em>ipsissima verba<\/em>.<\/p>\n<hr \/>\n<p>Professor David Flusser is Professor of Judaism of the Second Temple Period and Early Christianity in the Department of Religion at the Hebrew University.\u00a0This article is an original contribution to <a title=\"Immanuel\" href=\"https:\/\/www.etrfi.info\/articles\/?page_id=2\">Immanuel<\/a>.<\/p>\n<p style=\"text-align: right; color: red;\">This article was published in <a title=\"Immanuel\" href=\"https:\/\/www.etrfi.info\/articles\/?page_id=2\">Immanuel<\/a> <a title=\"Immanuel 14\" href=\"http:\/\/www.etrfi.info\/immanuel\/issue.php?i=14\" target=\"_blank\" rel=\"noopener\">14, Spring 1982<\/a>, <a title=\"scanned article, jpg-files\" href=\"http:\/\/www.etrfi.info\/immanuel\/article.php?i=14&amp;p=42\" target=\"_blank\" rel=\"noopener\">p. 42-46<\/a><br \/>See also:\u00a0<a title=\"pdf-file, searchable\" href=\"http:\/\/www.etrfi.info\/pdf\/Immanuel_14_042.pdf\" target=\"_blank\" rel=\"noopener\">www.etrfi.info\/pdf\/Immanuel_14_042.pdf<\/a><\/p>\n\n\n<p><\/p>\n<div class=\"speaker-mute footnotes_reference_container\"> <div class=\"footnote_container_prepare\"><p><span role=\"button\" tabindex=\"0\" class=\"footnote_reference_container_label pointer\" onclick=\"footnote_expand_collapse_reference_container_160_1();\">Notes<\/span><span role=\"button\" tabindex=\"0\" class=\"footnote_reference_container_collapse_button\" style=\"\" onclick=\"footnote_expand_collapse_reference_container_160_1();\">[<a id=\"footnote_reference_container_collapse_button_160_1\">+<\/a>]<\/span><\/p><\/div> <div id=\"footnote_references_container_160_1\" style=\"display: none;\"><table class=\"footnotes_table footnote-reference-container\"><caption class=\"accessibility\">Notes<\/caption> <tbody> \r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_160_1_1\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_160_1('footnote_plugin_tooltip_160_1_1');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>1<\/a><\/th> <td class=\"footnote_plugin_text\">Luke explains \u2018the Power\u2019 by speaking about \u2018the power of God.\u2019 The words \u201cfrom now on\u201d are lacking in Mark 14:62, but they are a \u201cminor agreement\u201d between Matt. 26:64 and Luke 22:69. The words \u201cyou will see\u201d in Mark 14:62 (and Matt. 26:64, who combines them with the original \u201cfrom now on\u201d) are illogical and out of place. They are taken from the Synoptic Apocalypse (Matt. 24:30; Mark 13:26; Luke 21:27), as is also the mention of His coming on the clouds of heaven. All this is lacking in Luke.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_160_1_2\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_160_1('footnote_plugin_tooltip_160_1_2');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>2<\/a><\/th> <td class=\"footnote_plugin_text\">It is remarkable that in the Testament of Job, a Jewish pseudepigraphon written in Greek, Job says (33:3): \u201cMy throne is in the supramundane, and its glory and majesty is on the right side of the Father\u201d (<em>Testamentum Iobi<\/em>, ed. S.P. Brock, Leiden, 1967, p. 43).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_160_1_3\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_160_1('footnote_plugin_tooltip_160_1_3');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>3<\/a><\/th> <td class=\"footnote_plugin_text\">Paul J. Kobelski, <em>Melchizedek and Melchiresa\u2018<\/em> (The Catholic Biblical Quarterly. Monograph Series. 10.), Washington, 1981, p. 136, and see there n. 21.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_160_1_4\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_160_1('footnote_plugin_tooltip_160_1_4');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>4<\/a><\/th> <td class=\"footnote_plugin_text\">Theodoret de Cyr, <em>Commentaire sur Isa\u00efe<\/em>, vol. 1, par Jean-No\u00ebl Guinot, Paris, 1980, p. 326. See also p. 4 and note 2 there.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_160_1_5\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_160_1('footnote_plugin_tooltip_160_1_5');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>5<\/a><\/th> <td class=\"footnote_plugin_text\">J.L. Seeligmann, <em>The Septuagint Version of Isaiah<\/em>, Leiden, 1948, pp. 65, 118-9, cf. p. 23.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_160_1_6\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_160_1('footnote_plugin_tooltip_160_1_6');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>6<\/a><\/th> <td class=\"footnote_plugin_text\">E.g., Roger D. Aus, \u201cThe Relevance of Isaiah 66:7 to Revelation 12 and 2 Thessalonians 1,\u201d <em>ZNW<\/em> 67 (1976), pp. 252-268, especially pp. 262-263.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_160_1_7\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_160_1('footnote_plugin_tooltip_160_1_7');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>7<\/a><\/th> <td class=\"footnote_plugin_text\">It is true that the wording in the Scroll permits one to think that \u201cHis Might\u201d refers to the might of the Wonderful Counselor, but such an understanding is virtually impossible. Not only would it be poor Hebrew, but the words \u201cwonderful counselor with His might\u201d are clearly based upon an exegesis of Isa. 9:5, where we read about the \u201cMighty God.\u201d Moreover, the idea that the Messiah in his function as a counselor is together with God makes good sense.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_160_1_8\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_160_1('footnote_plugin_tooltip_160_1_8');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>8<\/a><\/th> <td class=\"footnote_plugin_text\">For a fuller discussion of this problem, see D. Flusser and S. Safrai, \u201cThe Essene Doctrine of Hypostasis and Rabbi Meir,\u201d <em>Immanuel 14<\/em> (1982), pp. 47-57. Avoidance of purely hypostatic terms is restricted to the Dead Sea Sect alone and not to the broader movement from which it originated. In the Ethiopic Book of Enoch 14:20, the great Glory is seated on the throne (but in another treatise \u2014 Enoch 104:1 \u2014\u05be we read in both the Ethiopic and the Greek texts about the Glory of the Great One). The Great Glory is parallel to the Great Power in Acts 8:10 and in Rabbinic mystical literature. See Gershom Scholem, <em>Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition<\/em>, New York, 1965, pp. 67-69 and 133, who also quotes Jesus\u2019 words before the High Priest.<\/td><\/tr>\r\n\r\n <\/tbody> <\/table> <\/div><\/div><script type=\"text\/javascript\"> function footnote_expand_reference_container_160_1() { jQuery('#footnote_references_container_160_1').show(); jQuery('#footnote_reference_container_collapse_button_160_1').text('\u2212'); } function footnote_collapse_reference_container_160_1() { jQuery('#footnote_references_container_160_1').hide(); jQuery('#footnote_reference_container_collapse_button_160_1').text('+'); } function footnote_expand_collapse_reference_container_160_1() { if (jQuery('#footnote_references_container_160_1').is(':hidden')) { footnote_expand_reference_container_160_1(); } else { footnote_collapse_reference_container_160_1(); } } function footnote_moveToReference_160_1(p_str_TargetID) { footnote_expand_reference_container_160_1(); var l_obj_Target = jQuery('#' + p_str_TargetID); if (l_obj_Target.length) { jQuery( 'html, body' ).delay( 0 ); jQuery('html, body').animate({ scrollTop: l_obj_Target.offset().top - window.innerHeight * 0.2 }, 380); } } function footnote_moveToAnchor_160_1(p_str_TargetID) { footnote_expand_reference_container_160_1(); var l_obj_Target = jQuery('#' + p_str_TargetID); if (l_obj_Target.length) { jQuery( 'html, body' ).delay( 0 ); jQuery('html, body').animate({ scrollTop: l_obj_Target.offset().top - window.innerHeight * 0.2 }, 380); } }<\/script>","protected":false},"excerpt":{"rendered":"<p>While the questioning of Jesus by the High Priest is itself deserving of a full treatment, our present concern is more restricted: we shall attempt to show how the famous Dead Sea Scrolls can shed new light on Jesus\u2019 answer.<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,32,3],"tags":[8,77,76],"class_list":["post-160","post","type-post","status-publish","format-standard","hentry","category-by-david-flusser","category-immanuel-14","category-new-testament-period","tag-david-flusser","tag-luke-22-69","tag-matthew-26-61"],"_links":{"self":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/160"}],"collection":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=160"}],"version-history":[{"count":9,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/160\/revisions"}],"predecessor-version":[{"id":529,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/160\/revisions\/529"}],"wp:attachment":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=160"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=160"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=160"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}