{"id":19,"date":"2015-01-02T06:00:00","date_gmt":"2015-01-02T04:00:00","guid":{"rendered":"https:\/\/www.etrfi.info\/articles\/?p=19"},"modified":"2024-11-14T11:40:38","modified_gmt":"2024-11-14T09:40:38","slug":"the-last-supper-and-the-essenes","status":"publish","type":"post","link":"https:\/\/www.etrfi.info\/articles\/?p=19","title":{"rendered":"The Last Supper and the Essenes"},"content":{"rendered":"<p>The discovery of the Essene Dead Sea Scrolls caused a revolution in research both of early Christianity and of Judaism. Many scholars thought that even the Sacrament of the Eucharist is Essene in origin. Is it not written in Josephus (<em>Wars<\/em> II, 129) that before their meal the Essenes purify themselves in cold water and \u201cafter this purification, they assemble in a private apartment which none of the uninitiated is permitted to enter; being now pure themselves, they repair to the refectory as to some sacred shrine\u201d? But even if an Essene influence on the Christian sacrament should be accepted, a new question arises: if Christian sacred meals are influenced by the Essenes, does it mean that already Jesus\u2019s last supper in Jerusalem was an Essene ceremony?<!--more--><\/p>\n<p>In order to answer these questions, it is necessary to forget for a while that Jesus\u2019s last supper was probably a Jewish <em>Seder<\/em> of Passover and to contemplate normal Jewish benedictions of feasts, the so-called <em>Kiddush<\/em>.<\/p>\n<p>The feast day benediction is said over a cup of wine, and meanwhile the bread is kept covered. After this benediction the cover over the bread is lifted and a benediction over the bread follows. Why is the bread covered before the benediction is said over it? In the Jewish view, there is, so to say, a rivalry between the wine and the bread. A cup of wine is naturally far better fitted for the purpose of the benediction of the feast, but bread, not wine, is the basis of a meal. So to resolve this problem, the bread is covered while the Kiddush over the cup is said: it is simply formally not present. In antiquity the situation was easier, as the banquets were held on small movable tables and it was simple to bring in the table with the bread after the Kiddush has been said.<\/p>\n<p>The Essenes has a simpler solution for the rivalry between the wine and the bread: they always began with the benediction over the bread, and the one over the wine followed. \u201cWhen they arrange the table for eating or the wine for drinking, the priest shall first stretch out his hand in order to\u00a0bless the bread and wine\u201d (<em>Manual of Discipline<\/em> VI, 4-6).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_1');\" onkeypress=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_1');\" ><sup id=\"footnote_plugin_tooltip_19_1_1\" class=\"footnote_plugin_tooltip_text\">1<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_19_1_1\" class=\"footnote_tooltip\">There is a dithography in the manuscript which we do not bring in here: so it is written both \u201cbread or wine\u201d and &#8211; in the dithography &#8211; \u201cbread and wine\u201d. We decided for the second reading because it is confirmed by the following quotation.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_19_1_1').tooltip({ tip: '#footnote_plugin_tooltip_text_19_1_1', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The same will also happen at the messianic banquet in the last days: it will be forbidden that \u201ca man should stretch out his hand on the bread and the wine first before the priest, because he will bless the bread and the wine first and he will stretch out his hand on the bread at the beginning\u201d (<em>The Rule for all the Congregation<\/em> II, 18-20). So the order of the Essene meal is firmly established: bread and wine, in contrast to the common Jewish custom when wine comes before the bread. As we have seen, both arrangements are different solutions of the same halakhic problem. The Essenes order is also the one of the Sacrament of the Eucharist.<\/p>\n<p>Did Jesus also follow the Essene order in his festival meals, and especially the Last Supper, or did he follow the non-sectarian order: wine and bread? According to Matthew and Mark, Jesus first blessed the cup and then the bread, but the situation in Luke is different.<\/p>\n<blockquote>\n<p>\u201cAnd when the hour came, he sat at table, and the apostles with him. And he said to them: I have earnestly desired to eat this Passover with you before I suffer; for I tell you I shall not eat it until a new one will be eaten<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_2');\" onkeypress=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_2');\" ><sup id=\"footnote_plugin_tooltip_19_1_2\" class=\"footnote_plugin_tooltip_text\">2<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_19_1_2\" class=\"footnote_tooltip\">So the lectio difficilior according to Codex Bezac.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_19_1_2').tooltip({ tip: '#footnote_plugin_tooltip_text_19_1_2', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> in the kingdom of God. And he took a cup, and when he had given thanks he said: Take this and divide it among yourselves; for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes. And he took bread, and when he had given thanks he broke it and gave it to them, saying: This is my body\u201d (Lk. 22:14-19).<\/p>\n<\/blockquote>\n<p>There ends the Lucan text, according to the famous Codex Bezac, the old Latin translation, and two old Syriac manuscripts. All attentive readers will easily recognise that what follows in <em>Luke<\/em> in the other witnesses is taken from I. Cor. 11:23-26, so that we have here the strange situation that in the accepted text there appear two cups, one at the beginning and the other at the end. Both the Revised Standard Version and the New English Bible have adopted the right view, that Lk. 22 :19b-20 was not a part of the original Lucan text. After Jesus had said of the broken bread, \u201cThis is my body\u201d, hinting at his imminent violent death, he continued and became more explicit, saying, \u201cYet look, the hand of him who betrays me is<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_3');\" onkeypress=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_3');\" ><sup id=\"footnote_plugin_tooltip_19_1_3\" class=\"footnote_plugin_tooltip_text\">3<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_19_1_3\" class=\"footnote_tooltip\">The words \u201cwith me\u201d are lacking in Codex Bezac and in another Greek manuscript. Their origin is either in Mark 14:20 or in Matthew 26:23.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_19_1_3').tooltip({ tip: '#footnote_plugin_tooltip_text_19_1_3', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> on the table\u201d (Lk. 22:21).<\/p>\n<p>Luke\u2019s original words about the Last Supper are consistent and clear enough. The question of whether both Luke and Mark (on the latter of whom Matthew depends) based themselves upon two different \u201coral traditions\u201d, or whether the Marcan (and Matthean) version is a rewritten text, based on an earlier source which was very similar to the Lucan version, can only be answered in the framework of the whole synoptic question.<\/p>\n<p>My experience, chiefly based on the research of R. L. Lindsey<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_4');\" onkeypress=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_4');\" ><sup id=\"footnote_plugin_tooltip_19_1_4\" class=\"footnote_plugin_tooltip_text\">4<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_19_1_4\" class=\"footnote_tooltip\">R.L. Lindsey, A Hebrew Translation of the Gospel of Mark, Jerusalem, 1969; id: A Modified Two-Document Theory of the Synoptic Dependence and Interdependence, in Novum Testamentum, Vol. VII, Fasc. 4, 1963, pp. 252-257.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_19_1_4').tooltip({ tip: '#footnote_plugin_tooltip_text_19_1_4', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>, has shown me that Luke mostly preserves, in comparison to Mark (and to Matthew, when depending on Mark), the original tradition, and that Mark has rewritten his source (or sources) and so unfavourably influenced Matthew. In another treatise<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_5');\" onkeypress=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_5');\" ><sup id=\"footnote_plugin_tooltip_19_1_5\" class=\"footnote_plugin_tooltip_text\">5<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_19_1_5\" class=\"footnote_tooltip\">which will shortly be published in German by the Herder Verlag.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_19_1_5').tooltip({ tip: '#footnote_plugin_tooltip_text_19_1_5', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>, I tried to show that not only the record of the Last Supper but the\u00a0whole description in <em>Luke<\/em> of the last evening before Jesus\u2019s arrest is preferable to the Marcan and Matthean narrative. If we accept this hypothesis\u00a0also in connection with the Last Supper, the development can easily be traced.<\/p>\n<p>What happened at the Last Supper is more or less accurately described in <em>Luke<\/em>: Jesus followed the common Jewish practice and blessed the wine before the bread. It is interesting to know that some Christian communities celebrated their communal meal in the same order as Jesus and non-sectarian Jews did , with wine preceding the bread. This was the order of the Christian community in which the famous <em>Didache<\/em> was written (Did. 9). Meanwhile the influence of Essene institutions was felt in many (or\u00a0most) Christian communities, even in the Mother Church of Jerusalem,\u00a0where baptism became obligatory and community of goods was introduced. It is impossible to know how communal meals were observed in the Palestinian communities. We know from the Acts of the Apostles (2:46) only\u00a0that in Jerusalem \u201cday by day, attending the Temple together and breaking bread in their homes, they partook of food with glad and generous hearts\u201d. It is possible that this means that, the breaking of bread being essential, wine was not there compulsory.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_6');\" onkeypress=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_6');\" ><sup id=\"footnote_plugin_tooltip_19_1_6\" class=\"footnote_plugin_tooltip_text\">6<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_19_1_6\" class=\"footnote_tooltip\">Lindsey\u2019s suggestion, in private conversation.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_19_1_6').tooltip({ tip: '#footnote_plugin_tooltip_text_19_1_6', 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>While we do not know about the form of Eucharist in the Mother Church in Palestine, both the form and the meaning of the Holy Communion in Hellenistic Churches in Paul\u2019s time are known. These Churches underwent an important influence of Essenism, not only in the field of their institutions, but also in their doctrines.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_7');\" onkeypress=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_7');\" ><sup id=\"footnote_plugin_tooltip_19_1_7\" class=\"footnote_plugin_tooltip_text\">7<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_19_1_7\" class=\"footnote_tooltip\">See D. Flusser, The Dead Sea Sect and Pre-Pauline Christianity, <em>Scripta Hierosolymitana<\/em>, Vol. IV, Jerusalem, 1958, pp. 215-266.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_19_1_7').tooltip({ tip: '#footnote_plugin_tooltip_text_19_1_7', 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>From I Cor. 11:23-26 we see that already Paul found in these Churches both the Essene order \u201cbread &#8211; wine\u201d and the form of Jesus\u2019s words at the Last Supper as also reflected in Mark and Matthew. Paul evidently, in his pre-Christian life, used to celebrate the Kiddush as the Pharisees did, when the cup was followed by the breaking of bread, and so he had to explain to himself the reversed order of the Last Supper. He deemed that the eucharistic cup was the wine which Jews often drink, having finished the meal, after the Graces. Also this \u201ccup after the meal\u201d is preceded by a benediction. These considerations are reflected in Paul\u2019s words about the Last Supper in I Cor. 11:23-26: Paul found it necessary to stress that Jesus said the words, \u201cThis cup is the new covenant in my blood\u201d <em>after supper<\/em> (v. 25). This solution of the alleged difficulty is Paul\u2019s idea, as can be seen <em>inter alia<\/em> from the fact that the words \u201cafter supper\u201d are lacking in Mark and Matthew. They occur in the accepted text of <em>Luke<\/em>, an additional proof that the whole passage is an interpolation from Paul.<\/p>\n<p>In the early Hellenistic Churches not only was the Essene order \u201cbread &#8211; wine\u201d introduced, but also an Essene <em>theologoumenon<\/em> was then fruitfully linked with the concept of Christ\u2019s expiatory death, namely the idea of a special covenant with the community, or, in other words, the concept of the new covenant. The importance of this idea in the Dead Sea Scrolls is well known.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_8');\" onkeypress=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_8');\" ><sup id=\"footnote_plugin_tooltip_19_1_8\" class=\"footnote_plugin_tooltip_text\">8<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_19_1_8\" class=\"footnote_tooltip\">See, e.g., Flusser, op.c., pp. 236-243.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_19_1_8').tooltip({ tip: '#footnote_plugin_tooltip_text_19_1_8', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The word \u201ccovenant\u201d never occurs in the mouth of Jesus in the Gospels &#8211; with the exception of the passage about the Last Supper in Mark 14:24 (\u201cThis is my blood of the covenant, which is poured out for many\u201d), in Matt. 26:28 and in the common interpolated text of Luke 22:20. The sublime idea of the expiatory power of Christ\u2019s blood which is the blood of the covenant is concretised in the Eucharist, in which the wine is Christ\u2019s blood. This concept became, according to this new tradition, a part of Jesus\u2019s words in the Last Supper, as reflected in Mark (and Matthew) and I Cor. 11:23-26.<\/p>\n<p>We have seen that in the original, non-interpolated, text of <em>Luke<\/em>, wine precedes the bread. This is the common Jewish order of benedictions and this was also probably Jesus\u2019s practice. Later, in many Christian communities, the order was reversed, under the influence of Essene communal meals, and it is clear that the reversed order stressed the sacramental character of the Eucharist, because it seems that already Essene common meals had anyhow a sacred connotation. It is impossible to know how the \u201cbreaking of bread\u201d in the Mother Church took place, but in the Churches which Paul visited the order according to the Essenes (bread &#8211; wine) was already firmly established when he came in contact with them.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_9');\" onkeypress=\"footnote_moveToReference_19_1('footnote_plugin_reference_19_1_9');\" ><sup id=\"footnote_plugin_tooltip_19_1_9\" class=\"footnote_plugin_tooltip_text\">9<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_19_1_9\" class=\"footnote_tooltip\">Lindsey\u2019s suggestion, in private conversation, is that the Marcan description of the Last Supper depends on I Cor. 11:23-26, but even if Lindsey is right, Paul\u2019s wording (\u201cFor I received from the Lord what I also deliver to you\u201d) makes it clear enough that Paul\u2019s words are based on a tradition. The order \u201cbread &#8211; wine\u201d is also reflected in John 6:53-57.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_19_1_9').tooltip({ tip: '#footnote_plugin_tooltip_text_19_1_9', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> In these Hellenistic Churches also the Essene concept of covenant of the new community was linked with the idea of Christ\u2019s expiatory death and was put in the mouth of Jesus himself. This new order and this new meaning of the Eucharist were introduced by Mark in his Gospel (and accepted by Matthew) and were accepted by most of the Churches. But it is significant that in <em>Didache<\/em> 9-10\u00a0not only is the normal Jewish order of benedictions (wine &#8211; bread &#8211; Graces after the meal) preserved, but also the concept of the covenant is lacking. Thus the question about Essene influence on the Last Supper can be answered with the help of knowledge of both normative and Essene Judaism. We learn from the non-interpolated text of <em>Luke<\/em> that also in his meals Jesus behaved as a non-sectarian Jew. In his Last Supper he both expressed his eschatological hopes and hinted at his imminent tragic death. Later the Christian communal meal became, under Essene influence, the Eucharist.<\/p>\n<hr \/>\n<p><em>Professor David Flusser is a Professor of Judaism of the Second Temple\u00a0<\/em><em>period and early Christianity at the Hebrew University of Jerusalem<\/em><\/p>\n<p style=\"text-align: right;\"><span style=\"color: #ff0000;\">This article was published in <a title=\"Immanuel\" href=\"https:\/\/www.etrfi.info\/articles\/?page_id=2\">Immanuel<\/a> <a title=\"Immanuel 2\" href=\"http:\/\/www.etrfi.info\/immanuel\/issue.php?i=2\" target=\"_blank\" rel=\"noopener\">2, spring 1973<\/a>, <a title=\"scanned article, jpg-files\" href=\"http:\/\/www.etrfi.info\/immanuel\/article.php?i=2&amp;p=23\" target=\"_blank\" rel=\"noopener\">p. 23-27<\/a><br \/>See also:\u00a0<a title=\"pdf-file, searchable\" href=\"http:\/\/www.etrfi.info\/pdf\/Immanuel_02_023.pdf\" target=\"_blank\" rel=\"noopener\">www.etrfi.info\/pdf\/Immanuel_02_023.pdf<\/a><\/span><\/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_19_1();\">Notes<\/span><span role=\"button\" tabindex=\"0\" class=\"footnote_reference_container_collapse_button\" style=\"\" onclick=\"footnote_expand_collapse_reference_container_19_1();\">[<a id=\"footnote_reference_container_collapse_button_19_1\">+<\/a>]<\/span><\/p><\/div> <div id=\"footnote_references_container_19_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_19_1_1\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_19_1('footnote_plugin_tooltip_19_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\">There is a dithography in the manuscript which we do not bring in here: so it is written both \u201cbread or wine\u201d and &#8211; in the dithography &#8211; \u201cbread and wine\u201d. We decided for the second reading because it is confirmed by the following quotation.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_19_1_2\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_19_1('footnote_plugin_tooltip_19_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\">So the lectio difficilior according to Codex Bezac.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_19_1_3\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_19_1('footnote_plugin_tooltip_19_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\">The words \u201cwith me\u201d are lacking in Codex Bezac and in another Greek manuscript. Their origin is either in Mark 14:20 or in Matthew 26:23.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_19_1_4\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_19_1('footnote_plugin_tooltip_19_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\">R.L. Lindsey, A Hebrew Translation of the Gospel of Mark, Jerusalem, 1969; id: A Modified Two-Document Theory of the Synoptic Dependence and Interdependence, in Novum Testamentum, Vol. VII, Fasc. 4, 1963, pp. 252-257.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_19_1_5\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_19_1('footnote_plugin_tooltip_19_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\">which will shortly be published in German by the Herder Verlag.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_19_1_6\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_19_1('footnote_plugin_tooltip_19_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\">Lindsey\u2019s suggestion, in private conversation.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_19_1_7\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_19_1('footnote_plugin_tooltip_19_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\">See D. Flusser, The Dead Sea Sect and Pre-Pauline Christianity, <em>Scripta Hierosolymitana<\/em>, Vol. IV, Jerusalem, 1958, pp. 215-266.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_19_1_8\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_19_1('footnote_plugin_tooltip_19_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\">See, e.g., Flusser, op.c., pp. 236-243.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_19_1_9\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_19_1('footnote_plugin_tooltip_19_1_9');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>9<\/a><\/th> <td class=\"footnote_plugin_text\">Lindsey\u2019s suggestion, in private conversation, is that the Marcan description of the Last Supper depends on I Cor. 11:23-26, but even if Lindsey is right, Paul\u2019s wording (\u201cFor I received from the Lord what I also deliver to you\u201d) makes it clear enough that Paul\u2019s words are based on a tradition. 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Many scholars thought [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,4,3],"tags":[8,13,14],"class_list":["post-19","post","type-post","status-publish","format-standard","hentry","category-by-david-flusser","category-immanuel-02","category-new-testament-period","tag-david-flusser","tag-essenes","tag-last-supper"],"_links":{"self":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/19"}],"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=19"}],"version-history":[{"count":22,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/19\/revisions"}],"predecessor-version":[{"id":519,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/19\/revisions\/519"}],"wp:attachment":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=19"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=19"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=19"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}