1- The Markan priority 2- The Messianic Secret 3- The Suffering servant 4- Power over evil.
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Jesus, Isaac, and the "Suffering Servant"Author(s): Roy A. RosenbergSource: Journal of Biblical Literature, Vol. 84, No. 4 (Dec., 1965), pp. 381-388Published by: The Society of Biblical LiteratureStable URL: http://www.jstor.org/stable/3264864
Accessed: 01/11/2008 08:34
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JESUS,
ISAAC,
AND
THE
SUFFERING
SERVANT
ROY A. ROSENBERG
HONOLULU,
HAWAII
I
M
ANY
suggestions
have
been made
over
the
years
concerning
the
identity
of the
Suffering
Servant of Isaiah
52-53.
Jewish
exegesis
sees
the
Servant
most
frequently
as
the
Jewish people,
or its
pious
remnant,
while conservative
Christian
exegesis
insists
that
he is
the Messiah. Modern scholars have
attempted
to
identify
the Servant
with
Jehoiachin
or
Zerubbabel,
with
Jeremiah,
Ezekiel,
or Deutero-
Isaiah
himself,
or
with
the
prophet
class
as a
whole.'
None
of these
suggestions
is
completely satisfactory.
It
is
unlikely
that the nation
or
a
portion
of
the nation is
meant,
since the
language
of the
prophet
speaks clearly
of
an individual. No
person
of
royal lineage
fits the
picture,
since
53
2
states
that the Servant had no
form or
splendor
that we
should
notice
him,
or
appearance
that we should
hold
him dear.
Nor can
it
likely
be a
prophet
or the
prophet
class,
since the Servant
is
meek
and
opens
not
his
mouth
(53
7),
while
a
prophet
could
always
be counted
upon
to
have
something
to
say.
The Servant
is
clearly
a
simple
man,
one of
the common
people,
whose
early
life
and
career
are
without
significance,
but whose
suffering
was believed
by
the
prophet
to
be
full of
meaning
for the
nation.
Some
scholars
feel
that the
royal ideology
of
Judah,
like that
of
Babylonia
and
Assyria,
included a
periodic
ritual
humiliation
of the
king,
emphasizing
his absolute
dependence
upon
the
favor
of
the
deity.
In its Babylonian form, this ritual took place as part of the New Year
or akitu
festival
at
the
beginning
of
spring. During
these
observances
the chief
priest
of
Marduk's
temple
would take the
diadem,
scepter,
and other
royal insignia
from the
king
and
lay
them before
the
deity.
While divested
of
these
signs
of
royalty,
the
king
had his
ears boxed
and
pulled by
the
priest,
after which he would kneel before the
god
and
offer a
prayer
of
penitence.
The
priest
then announced to
the
king
that his
prayer
had
been heard and
that,
if
he would
look after
the
welfare
of
Babylon
and the
temple,
his
power
would be exalted.
The
royal insignia were then restored to him.2
I
Some of the older
suggestions
are
summarized
and
discussed
in
the
Jewish
Encyclopedia,
xi,
pp.
204
f.,
s.v. Servant of God. Later
suggestions
are
analyzed
in
H. M.
Orlinsky,
The So-Called
Suffering
Servant
in Isaiah
53
(Goldenson
Lecture
of
1964, Cincinnati,
1964),
passim.
2
Johs.
Pedersen, Israel,
III-iv,
pp.
747
ff.
381
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JOURNAL
OF
BIBLICAL LITERATURE
The
Suffering
Servant
passage
(Isa
52
13-53
12)
seems to
con-
stitute
a
portion
of
a ritual drama
centering
about a similar
humiliation,
culminating
in
death,
of
a substitute
for
the
figure
of
the
king
of the
Jews
during
the immediate
postexilic
period.
Like the Davidic
kings
of
an
earlier
day,
the substitute
was called
uli
73X7
the
Servant
of
Yahweh ).
An
act
of
substitution
was,
in
ancient
Assyria
and
Babylonia,
one
of the chief rites
of
preservation
and
deliverance.
When,
for
instance,
a
person
was
deathly
ill,
it
was
customary
to
put
a small
goat,
dressed
in
his
clothing,
in
bed
with him. The
goat
was
then
slaughtered
and funeral
rites
held,
with the name
of the man
applied
to
the
dead animal. Letters
from
the
era of
Esarhaddon
(681-669
B.C.)
attest
to
the
appointment
of a
puh
sarri or
sar
puhi ( substitute
for
the
king )
when
it
appeared
that the
king
was
in
danger
of
dying.
A
more
ancient
example
comes from
Akkad,
during
the
reign
of Irra-imitti
of
Isin
(ca.
2000
B.C.).
This
text relates
how the
king
set his
gardener
on
his
throne and
placed
a
crown
upon
his
head.
The substitution
did
not
work, however,
and
the
king
died.
The
gardener,
being
on
the
throne,
remained as
king.3
Frazer,
in his Golden
Bough,
presents
the
testimony
of
Berosus,
a
Babylonian
priest
born
during
the
reign
of Alexander the
Great,
that
during an annual festival called the sakaia masters and servants changed
places,
the
servants
giving
orders and
the masters
obeying
them.
A
prisoner
condemned
to
death was dressed
in
the
king's
robes,
seated
on
his
throne,
allowed to issue
whatever commands
he
pleased,
to
eat,
drink,
and
enjoy
himself with the
king's
concubines.
At the
end
of five
days,
however,
he was
stripped
of his
royal
robes,
scourged,
and
put
to
death.4
It
may
be
that
the name
sakaia is derived
from
the
Pehlevi
(Persian)
word
for
dog,
sak.
According
to this
theory,
the
sakaia festival
was
celebrated
in
both
Persia and
Babylonia
in
connection
with
the
acronical rising of Sirius, the Dog Star. During the years of the
hellenistic
era
this
ordinarily
took
place
in
December,
close
to
the
winter
solstice,
at
about
the same time
that
the
Saturnalia
festival
of
the
Romans
was
celebrated. Since
Sirius
in
Babylonian astrology
was
sometimes
regarded
as
a
manifestation
of
the
planet
Saturn
and its
god,
it
is
possible
that the
sakaia in
very early
times
was
connected
with
Saturn,
the
god
who
demanded human
sacrifice.
In
Babylon
some
of
the
customs
and
ideas connected
with
the sakaia
were
transferred
to
the
New
Year
festival
of the
spring,
for,
on
the sixth
day
of
the
festival,
a condemned criminal was paraded through the streets and scourged,
substituting
for
the
king
who
had
already
undergone
his
ritual
humilia-
3
R.
Labat,
Le sort des substituts
royaux
en
Assyrie
au
temps
des
Sargonides,
Revue
d'Assyriologie,
40-41
(1945-47),
pp.
123 f.
4
J.
G.
Frazer,
The New Golden
Bough
(ed.
T.
H.
Gaster),
p.
235.
382
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ROSENBERG:
JESUS,
ISAAC,
SUFFERING SERVANT
tion
in
the
temple
of
the
city.5
A rite of
substitution
involving
the
death
of
the substitute
was carried out
as late as
1591,
according
to the
Persian historians.
Shah
Abbas
the
Great
was
warned
in
that
year by
his
astrologers
that a serious
danger impended.
He
attempted
to
avert
the
omen
by
abdicating
the
throne
and
appointing
a certain unbeliever
named Yusoofee
to
reign
in his
stead.
The substitute
was
accordingly
crowned,
and
for
three
days
he
is
alleged
to
have
enjoyed
the
name,
state,
and
power
of
the
king.
At
the
end
of
that
period
he
was
put
to
death.6
The
description
of the
Suffering
Servant
given
in
Isaiah
52
and
53
is
likely
based
upon
the
suffering
and death of such a substitute
king.
A
new
translation
of
this
famous
passage
will
help
to make
this clear:7
Yahweh
peaks:
Lo,
my
servant
prospers,
He
rises,
is lifted
up,
is
greatly
exalted.
In
measure
as
many
were
appalled
at
him,
So was his
appearance
nhumanly
marred,
And his
form
unlike
a
man's.
So
are
many
nations
astonished,
Kings
do
gape
at
him,
For what had never been told to them
they
have seen,
And what
they
had
never heard
they
have taken to heart.
The
prophet
peaks:
Who
would
have
believed our
salvation,8
And the arm
of
Yahweh
-
upon
whom has
it been revealed?
He
grew
up
as a
sapling
before
him,
As one
rooted
in
an arid
land.
He had
no
form or
splendor
that we
should notice
him,
Or appearance hat we should hold him dear.
He
was
despised
and forsaken of
men,
A man of
pains
and
familiar
with disease.
One would hide
his
face
from
him,
(For
he
was)
despised,
and
we took no account of him.
Yet,
our sickness did he
bear,
And our
pains
he did
carry.
We
supposed
him
stricken,
Smitten of
God
and
afflicted;
s
Ibid.,
p.
555.
6
Ibid.,
p.
242.
7
Some
of
the
language
of this
translation
is
dependent
upon
that
of
S.
H.
Blank
Prophetic
Faith in
Isaiah,
pp.
87
f.
8
Our salvation
(lnylp
),
emending
the
enigmatic
t1i?nuDl
( our
report ).
Salvation
is
parallel
to the arm
of Yahweh
in
several
places
in
Deutero-Isaiah;
e.
g.,
51
5
and
52
10.
The theme
of
the
chapter
is
the salvation
that
comes
to
the
people
through
the sacrifice
of
the Servant.
383
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JOURNAL
OF
BIBLICAL
LITERATURE
But
he was
wounded because of
our
transgression,
Crushed
because
of our
iniquities.
The
chastisement
leading
to
our welfare was
upon
him,
And in his bruisinghave we been healed.
All
of
us like
sheep
have
gone astray;
Each of us has
gone
his own
way.
But
Yahweh visited
upon
him
the
sin
of
us all.
Driven,
he
is
meek and
opens
not
his
mouth;
As a
sheep
to the
slaughter
is
brought,
And as a
ewe before her
shearers s
dumb,
(So
does)
he not
open
his
mouth.
From
prison
and from
judgment
was he taken.
And
of his
generation
what
(need)
is
there to
speak?
For
he
is
cut off
from
the land of the
living,
Because of the sin of his people he has been broughtto death.9
They
placed
his
grave
with
the
wicked,
And
with the
(evil)
rich his
tomb,
Though
no
violence had he done
And
no
deceit was
in his
mouth.
But Yahweh
wished to crush
him,
And so
he did wound him.
The
peoplespeak:
If
he
offers his life
as
a
guilt
offering,
Will he see
seed,
and
lengthen
his
days,
And will
Yahweh's
desire succeed
through
him? ?
Yahweh
peaks:
(Yes),
out of the
affliction
of
his
soul he will see
light
and be
satisfied.
Through
his
knowledge
(of
my
will)
the
Righteous
One,
my
servant,
vindicates
the
many,
For
their
iniquity
does
he
bear.
Therefore
I
do
give
him
a
portion
among
the
great,'2
And with the mighty does he sharethe spoil,
Because he
emptied
his
life even unto death
And
was counted
among transgressors;
He
bore the
guilt
of
many,
And
for the
transgressors
does
he intervene.
9
His
people,
with
the
Qumran
Isaiah
scroll;
brought
to
death,
with
the LXX.
IO
This
verse
is
intelligible
only
if
it
is
read
as a
question by
the
people,
directed
either
to
Yahweh
or
the
prophet
who
has
described
the
suffering
of the
Servant.
Yahweh
answers,
confirming
he reward which
the Servant receives.
He will see
light
and be
satisfied,
with the
Qumran
Isaiah
scroll.
The
reward
of the Servantis that he is taken into eternal life in the heavenly realm of light. Though
he was buried with the
wicked,
his soul
is
not
consigned
to the nether
world,
the
kingdom
of darkness.
I2
A
portion among
the
great implies,
like
he will see
light
in
53
ll,
that the
Servant will be
granted
the
blessing
of eternal
life.
This was
originally
conceived
as a
special blessing
bestowed
by
the
deity
upon
those of
the
great
and the
mighty
who
had earned
his
favor.
384
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ROSENBERG:
JESUS,
ISAAC,
SUFFERING SERVANT
The
description
of
the Servant
given
by
the
prophet
shows that he
was
a
simple
man,
without
form or
splendor, corresponding
to the
man of
simple
spirit
who would
usually
be
appointed
by
the
Baby-
lonian and
Assyrian
rulers to die in their stead when evil omens threat-
ened.
The
Servant
died that
the
people
might
live,
and
the
prophet
recounted the
story
of
his
sacrifice,
that its
saving
effects
might
be
made
manifest
during
the
years following
the
event.
Though
human
sacrifice
had been
eliminated from
Jewish religion
by
Josiah's
reformation
in
621
B.C.,
it
is
likely
that the tradition
remained alive
in
certain circles
that
the death
of
one
person
on
behalf
of
the
people
would be efficacious
at certain
significant
times. Such a death
would be
particularly
important
at the time
of the return
of
the
Jewish
exiles to
Jerusalem,
for
it
was
be-
lieved
that Yahweh was then
coming
into his
kingship
over the earth.
In
Jewish
tradition Isaac
is the
prototype
of the
Suffering
Servant,
bound
upon
the altar as a sacrifice. Isaac
is
described
in
the midrash
as the first to
experience
chastisements
from
God,'3
and
in the
targum
to
Job
3
is
he
is
expressly
styled
the servant
of
Yahweh.
In IV
Macc
13
12
he is
called
the one
who
offered
himself
to
be a
sacrifice
for
the
sake
of
righteousness.
The
Servant
of Isaiah
53 is
thus a
new
Isaac,
a substitute
king
who dies that
the
people
might
live.
Though the prophet does not record the name of the Servant, in
53
ni
he is
invested
with
the
title,
Righteous
One
(p'[.X),
and
it is
as
the
Righteous
One that the Servant
is known
in
Jewish
tradition.
The
targum
to
Isaiah,
which
represents
the
oldest
interpretive
tradi-
tion,
identifies
the
Righteous
One with the Messiah.
The
book of
Enoch,
the most
important
text
yet
uncovered of the
Jewish apocalyptic
literature,
very
much used
by
both the sect
of
Qumran
and the
early
Christians,
applies
this title to the Messiah
also. The
Righteous
One
shall
appear
before
the
eyes
of
all the
righteous
(En
38
2),
This
is the Son of man who hath righteousness, with whom righteousness
dwelleth
(En
46
3),
The
Righteous
One
shall arise from
sleep
and
walk
in
the
paths
of
righteousness
(En
92
3).
Jesus
is twice
called
the
Righteous
One
in
the book
of Acts
(7
52
and
22
14);
it
is
likely
that this
is the oldest title
applied
to
him
by
the nascent
Christian
church. What
is
implied
is that
Jesus,
the
p,'7,
is
by
means
of
his
suffering
able to
bring
p-T
( righteousness
or
acquittal )
to
others,
like the
p' Tc
whose sacrifice is described
in
Isaiah 53.14
3
Genesis
R. 65.
4
The noun
p' x
is
related
to
the
pi'el
form
of the
root
pTX,
which means
acquit
or
justify.
Hence the
p' .x
is not
only
righteous,
but
his
righteousness
can
acquire
merit
for others
as
well.
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JOURNAL
OF BIBLICAL
LITERATURE
II
The
first
Christians believed that the
kingdom
of God
had been
made manifest on earth
by
the
appearance
of
Jesus,
the messianic
priest-
king,
in
his
rl1e
as
the
Suffering
Servant.
The related
theme of
Jesus
as the Lamb
of
God,
sacrificed
to take
away
the sins of the
world,
treated most
fully
in
John,
makes
of him
another
Isaac,
the
prototype
of the
Suffering
Servant.
Paul,
in
Gal
4
29,
equates
Isaac
with
Jesus;
both,
he
wrote,
were
children
born
not
according
to
the
flesh,
but
according
to the
Spirit
(Kara
rveviaa).
This is an
allusion
to
Gen 21
i,
which states that Yahweh
visited
Sarah,
after
which she
conceived
and bore
a
son.
Rejecting
the
views
of his
Pharisaic
teachers,
Paul
(Gal
3
16)
taught
that the
promises
made
by
God to
Abraham
were
not
to
be fulfilled
in
the entire
Jewish
people,
but
rather
in
Abraham's
single offspring.
This
was
Jesus,
who thus
played
the r6le of
a
new
Isaac,
the
ri'n
( only one )
of Genesis 22.
The
teaching
that
Jesus
died at
the
Passover
is
related to
similar
traditions
about Isaac.
The book of
Jubilees (18
is)
says
that the fes-
tival
originally
commemorated
the
offering
of
Isaac,
which
had
occurred
at
that time. Exodus Rabba
15
also
preserves
the
tradition that the
offering of Isaac took place in the month of Nisan, when the Passover
occurs.
It
may
well be that
in
the
ideology
of
some of
the
Jewish
sects
the connection of the
offering
of
Isaac
with
the
Passover
was more
important
than
the
observance
of
the
holiday
as a
memorial of
the
exodus
from
Egypt.
In
either
case,
however,
the
festival is
involved
with the theme
of
human
sacrifice;
either
Isaac,
who
was saved
from
death
upon
the altar
by
the
offering
of
a ram in his
place,
or
the
first-
born
of
Israel
in
Egypt,
who were redeemed from
death
at the
hand
of
nrntlr
i
( the Destroyer )
by
the
blood of the
paschal
lambs
slain
in their stead.'s It was therefore fitting that Jesus, the Lamb of God,
should
meditate
before
going
to his death at
Gethsemane on
the
Mount
of
Olives,
the site to the east of
Jerusalem
that
in
Jewish
folklore
was
sacred to
the
Destroyer. '6
There is considerable
evidence
that
Jesus
and his
disciples
followed
the
solar-pentecontad
calendar
of the
Essenes,
which
was also
the
cal-
endar
of
the books of Enoch
and
Jubilees.
An
important
feature of
this
calendar was the division
of
years
into
jubilee
periods
of
fifty years.
Jesus
and
his
disciples,
following
this
calendar,
expected
the
Messiah
to come during the jubilee in which they lived. The clue which reveals
this is found
in
the first
chapter
of
Matthew,
in
the
statement
that
there
were
fourteen
generations
from
Abraham
to
David,
fourteen
'5
Exod
12
23.
i6
II
Kings
23
13.
386
8/20/2019 Jesus, Isaac, And the 'Suffering Servant'
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ROSENBERG:
JESUS,
ISAAC,
SUFFERING
SERVANT
generations
from
David
to the
deportation,
and
fourteen
generations
from
the
deportation
to
Christ.
Each
of
these
generations
represents
a
jubilee
of
fifty years,
for
a ddru
(Hebr.
1i't,
generation )
in
Babylonia
and
Assyria
was
fifty
years
long.I7
There
is
great
significance
in
Matthew's
division of
the
genealogy
of
Jesus
into
three
cycles
of
four-
teen
jubilee-generations;
i.
e.,
700
years,
for
an
offering
of
a
royal
child
to
the
deity
took
place
at the
beginning
of
each
of
these
cycles.
At
the
beginning
of
the
first,
Abraham
offered
Isaac;
at the
beginning
of
the
second,
Absalom
and
Adonijah,
sons of
David,
met
their
deaths;
at the
beginning
of
the
third
cycle
the children of
King
Zedekiah
were
put
to
death
by
Nebuchadrezzar.
Jesus
is
alleged by
Matthew to
have
lived and
died
during
the first
jubilee
of
the
fourth
cycle
of
fourteen
generations
following
Abraham:
i.
e.,
at
the
beginning
of
the
forty-
second
generation
following
Abraham.
Following
this
system
of
chro-
nology,
the
sacrifice
of
Jesus
becomes
exactly
parallel
to the
offering
of
Isaac,
for
the book of
Jubilees (13
16,
17
15,
19
1)
indicates
that the
offering
of
Isaac
had
taken
place just
prior
to the
beginning
of
the
forty-second
jubilee
after
the
creation
of
the
world.'8 It is
possible
that
some of
the first
Christians
believed
that
Jesus
was
fifty years
old,
a
jubilee
of
years,
when he
went to his
death.
This
is
suggested
by
John 8 57,which states that Jesus was once reproached by his opponents
with
the
taunt,
Thou art not
yet
fifty years
old.
Thus it
was
likely
the
conviction of
some
that,
when
his
jubilee
of
years
was
completed,
he
went to
his death.
It was no
doubt
taught
that the
willingness
of
Isaac to
sacrifice himself
had
made
possible
the
settlement of
Israel,
the
people
of
God,
in
the
land
of
Canaan.
In
like
manner
it
was
no
doubt
believed
that,
through
the sacrifice of
Jesus forty-two
jubilees
later,
the
people
of
God,
the
righteous
of
Israel who
accepted
the
truth
of his
mission,
would
inherit the earth.
The idea of Jesus as a sacrificial victim who was favored with the
privilege
of
resurrection from the
dead
is
paralleled by
certain
midrashic
traditions
about the
offering
of
Isaac.
Pirqe
de
Rabbi
Eliezer
31
says
that
Isaac
died
of
terror while bound
upon
the
altar,
and
that
he
was
revived
by
the
heavenly
voice
that told
Abraham
not
to
proceed
with
the
slaughter.
A
variant
of
this tradition held
that
Isaac
was
actually
burned
to
ashes
upon
the
altar,
but
was then
restored
to
life.I9
Ibn
Ezra,
in
his
comment
on
Gen
22
19,
argues against
this
view,
saying
'7
H.
and
J. Lewy,
The
Origin
of the Week
and the
Oldest West
Asiatic
Calendar,
Hebrew
Union
College
Annual,
17
(1942-43),
pp.
72
ff.
18
Rabbinic
Judaism,
in
Sanhedrin
97b,
preserved
the
tradition
that the
Messiah
would
come
during
the
eighty-fifth jubilee
after
creation.
19
Unknown
midrash
quoted
in
Shibbole
Halleket,
No. 18
(Tefillah)
17-18;
cf. Ginz-
berg, Legendsof
the
Jews, I, pp.
280
ff.;
v, pp.
251 and
254.
387
8/20/2019 Jesus, Isaac, And the 'Suffering Servant'
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JOURNAL
OF BIBLICAL LITERATURE
that
it
is
contrary
to
the
teaching
of
scripture.
Though
the idea
of
the
death
and resurrection
of
Isaac
was
generally
rejected by
rabbinic
Ju-
daism,
an
important
theme
in
Jewish
teaching, parallel
to
the
Christian
interpretation
of
Jesus'
sacrifice,
is that Isaac was the
perfect
sacrifice,
the
atonement
offering
that
brings forgiveness
to the
sins
of Israel
through
the
ages.20
This theme is
prominent
in
the traditional
liturgy
for the
New
Year
and the
Day
of
Atonement. The Mekilta identifies
the
blood
of the
paschal
lamb with
the blood
of
Isaac,21
and
in
Leviticus
Rabba
2,
the
daily
morning
and
evening
sacrifices
of
the
temple
are
defined
as
memorials
of
the
offering
of Isaac. This same idea is found
in
the
fragmentary targum
to
Lev
22
27: The lamb was
chosen
(as
the
sacrificial
animal)
to
recall the merit
of
the Lamb
of
Abraham,
who
bound himself
upon
the
altar
and stretched out
his
neck for
the
sake of
thy
name.
Students
of
Christian
origins
have
come
increasingly
to realize
that
the view of
Jesus
as
the
p'-x_
the
Righteous
One
of
Isaiah
53,
and
the
Gospel
of
John's concept
of
Jesus
as the Passover lamb reflect
one
fundamental
concept,
viz.,
that the sacrifice
of
Isaac was to
be re-
enacted
by
the
new
Isaac
who,
like the
old,
was
a
son of God. 22
Paul's assertion
in
I
Cor 5
7,
that
Christ
our
passover
is
sacrificed
for us, and in Rom 5 9, that we are now justified by his blood, is
also a
reflection
of
ancient
Jewish
traditions about the
offering
of
Isaac.23
Both the
Jewish
and
the
Christian
traditions
stem
ultimately
from the
ancient Canaanite cult of
Jerusalem,
in
which
periodically
the
king,
or
a
substitute
for
the
king,
had
to be offered as a
sacrifice,24
hat
the
power
of the
deity
might
be renewed
and his wrath diverted
from
the
people.
This
doctrine
is echoed
in
the words
of
Hebr
9
22,
Without the
shedding
of
blood there
is no remission
of
sins,
and
likewise
in
Talmud
Yoma
5a:
There
is
no
atonement
except through
blood.
20
Canticles
R.
1,
14.
Mekilta
8a,
ed.
Lauterbach,
Tractate
Pisha,
ch.
7,
p.
57.
22
G.
Vermes,
Redemption
and Genesis
22,
in
Scripture
and Tradition
in
Judaism,
p.
225.
23
H.
J. Schoeps,
The Sacrifice of Isaac
in
Paul's
Theology,
JBL,
65
(1946),
p.
391.
24
Several
studies
have
posited
a
connection between
aspects
of the
crucifixion
of
Jesus
and
the
sakaia;
cf.
P.
Wendland,
Jesus
als
Saturnalienk6nig,
Hermes,
33
(1898), pp. 175 ff., and H. Vollmer, Jesus und das Sacaeenopfer.
388