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The historicity of the circle of the Twelve: All roads lead to Jerusalem 1

机译:十二环路的历史性:条条大路通向耶路撒冷1

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The aricle consists ofive argumentaive sections. The first deals with the textual evidence with regard to the expressions "disciples", "the Twelve" and "apostles". In the second section it is argued that Jesus did not create the idea of "the Twelve". Firstly, the argument focuses on a discussion of the differences and similarities in the lists of twelve names found in the synopic gospels, Acts and the Sayings Gospel Q and, secondly, of the so-called "minor agreement" between Mathew (19:28) and Luke (22:30) with regard to the expressions the "twelve thrones" and the "twelve tribes of Israel". The investigation concludes that all roads lead to Jerusalem with regard to the historicity of the circle of the Twelve. Section three discusses the situaion in pre-70 CE Jerusalem where the earliest Jesus faction linked the idea of "the Twelve" with there surrection of Jesus and the appearances tradition. It is argued that the appearances tradition coincides negaively with an endeavour among leaders of the Jesus movement to seek positions of power and, positively, with the spread of the gospel to people who were previously considered to be excludedfrom being children of God.
机译:这篇文章由论点组成。第一部分处理有关“门徒”,“十二”和“使徒”等表达的文字证据。在第二部分中,有人争辩说耶稣没有创造“十二”的观念。首先,该论点着重讨论在概要福音,使徒行传和俗语福音Q中发现的十二个名字的清单的异同,其次,对马修之间所谓的“次要协议”(19:28)进行讨论。 )和路加福音(22:30)关于“十二个宝座”和“以色列的十二个支派”的表述。调查得出的结论是,就十二环路的历史意义而言,所有道路都通向耶路撒冷。第三部分讨论了公元70年前耶路撒冷的情景,最早的耶稣派系将“十二”的观念与耶稣的复活和相貌传统联系在一起。有人认为,露面传统与耶稣运动领袖寻求权力的努力是消极地吻合的,并且积极地与福音传播给以前被认为是上帝的儿女之外的人们的传播相吻合。

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