By Kieran J. O'Mahony & Milltown Institute Of Theology & Philosophy
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Avery-Peck and J. ), Judaism in Late Antiquity. III/2. J. Brill): 23-56. P. 'The Present State of the "Third Quest" for the Historical Jesus', Bib 80: 1999 459-87. F. ; Cambridge, MA: Harvard University Press). Neusner, J. 1960 'The Fellowship (Haburah) in the Second Jewish Commonwealth', HTR 53: 125-42. J. Brill). From Politics to Piety: The Emergence of Pharisaic Judaism (New York: 1979 Ktav, 2nd edn). Formative Judaism: Religious, Historical, and Literary Studies (BJS, 37; 1982 Chico, CA: Scholars Press): 71-83.
7 LXX; phuaxein, diaterein respectively), and as early as Ignatius' s Letter to the Philadelphians, we read: 'Our own high priest is greater (than the priests of old) for he has been entrusted with the Holy of Holies and to him alone are the secret things of God committed' (Phld. 9). Clement of Alexandria used similar imagery: those who have the truth enter by drawing aside the curtain (Misc. 17). He knew that there were 'among the Hebrews some things delivered unwritten' (Misc. 10). g. C. Celsum.
Since the great Jubilee at the end of the Second Temple period was associated with the appearance of Melchizedek and his atonement sacrifice (11 QMelch), we have here a possible contemporary context for the words of institution. The one appearance Melchizedek himself makes in the Old Testament is to bring out bread and wine (Gen. 18), and Philo, when discussing the hospitality gifts of bread and water, said of him: 'Let Melchizedek offer wine instead of water' (Leg. 82). The early liturgies do not use the Passover/Exodus imagery of being the chosen people and being liberated from slavery.