By Daniel M. Gurtner
During this 2006 textual content, Daniel M. Gurtner examines the that means of the rending of the veil on the dying of Jesus in Matthew 27:51a through contemplating the services of the veil within the previous testomony and its symbolism in moment Temple and Rabbinic Judaism. Gurtner accommodates those components right into a compositional exegesis of the rending textual content in Matthew. He concludes that the rending of the veil is an apocalyptic statement just like the starting of heaven revealing, partly, end-time pictures drawn from Ezekiel 37. in addition, while the veil is torn Matthew depicts the cessation of its functionality, articulating the atoning position of Christ's loss of life which supplies entry to God now not easily within the feel of coming into the Holy of Holies (as in Hebrews), yet in trademark Matthean Emmanuel Christology: 'God with us'. This underscores the importance of Jesus' atoning dying within the first gospel.
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Additional info for The Torn Veil: Matthew's Exposition of the Death of Jesus (Society for New Testament Studies Monograph Series)
Example text
Introduction 19 Rather than Christ’s breath, G. R. 105 (d) Structure of Mark Others have turned to the structure of Mark for their understanding of the rending of the veil. K. Bailey characteristically sees a chiastic structure to Mark’s crucifixion narrative (borrowed from Old Testament prophets), which juxtaposes the rending of the veil and the death of Christ. While one need not see a chiastic structure in this account, Bailey’s interpretation based upon it concludes that ‘for Mark, Jesus and his cross were a replacement for both the city of Jerusalem and the temple’.
M. Black and H. H. Rowley; London: Nelson, 1962), p. 797. Perhaps also, E. Lohmeyer, Das Evangelium des Markus (12th edn; G¨ottingen: Vandenhoeck & Ruprecht, 1953), p. 347. See Origen, Fr. 4; Jerome Ep. 46; J. T. Carroll and J. B. : Hendrickson, 1995), p. 47. 49 In addition to Matt. 23:38, they look to Matt. 27:40, where passers-by speak of Jesus’ alleged claim that he would destroy the temple and rebuild it in three days. They conclude that ‘it is most appropriate that, immediately after people mock Jesus for his prophecy about the temple (v.
480; Lachs, Matthew, Mark, and Luke, pp. 434–35; A. : Hendrickson, 1994), p. 34; J. Wellhausen, Das Evangelium Matthaei (Berlin: Georg Reimer, 1904), p. 148; A. B. Bruce, ‘The Synoptic Gospels’, in vol. 1 of The Expositor’s Greek Testament (ed. W. Robertson Nicoll; London: Hodder & Stoughton, 1897), p. 332; D. F. Strauss, The Life of Jesus Critically Examined (trans. G. Eliot; London: SCM Press, 1973), p. 692; H. B. Green, The Gospel according to Matthew in the Revised Standard Version: Introduction and Commentary (Oxford: Oxford University Press, 1975), p.