By Maurice Casey
The beginning bankruptcy surveys the historical past of scholarship in regards to the not easy use of the word 'son of guy' within the New testomony. It additionally explains why this challenge couldn't be solved until eventually lately. Casey then offers the proper Aramaic proof. He deals a cautious dialogue of using the Aramaic time period 'son of guy' within the gentle of over 30 examples of using this time period through audio system who're bearing on themselves. Chapters 4-9 talk about genuine examples of this idiom within the educating of Jesus, with Aramaic reconstructions of every announcing. All yet this type of sayings is located in Mark or 'Q'. there's then an entire dialogue of secondary sayings within the Synoptic Gospels. the 1st ones depending on Daniel 7.13 belong to the earliest Gospel, which additionally comprises the result of translating actual sayings of Jesus from Aramaic into Greek. there's a dialogue of the transition approach among genuine Aramaic sayings of Jesus and Greek 'son of guy' sayings within the synoptic Gospels. This argument builds on paintings within the box of translation experiences, and the paintings of historical translators, particularly of the Septuagint. Casey argues that Gospel translators intentionally translated either actually and creatively to supply a brand new Christological name. it truly is this practice that's glaring within the Fourth Gospel: its 'son of guy' sayings healthy completely into Johannine theology. the ultimate bankruptcy attracts jointly a whole method to this hard challenge.
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Sample text
It is a testimony to the inability of Lietzmann and others to actually solve the Son of man problem that Manson could make so little use of a piece of information which he knew perfectly well. As well as these several different approaches to this problem, the traditional view that the Son of man in the teaching of Jesus meant that he was in some special sense the son of Adam continued to be put forward. 100 He did not however discuss the work of Lietzmann, Meyer and others who might be thought to have made a decisive case for (בר )א(נשׁ)א.
95. See especially J. W. Rogerson, ‘The Hebrew Conception of Corporate Personality: a Reexamination’, JTS NS 21 (1970), pp. 1–16. 96. Manson, Teaching, p. 214. 97. T. W. Manson, The Sayings of Jesus (1937, as Part II of The Mission and Message of Jesus, ed. H. D. A. Major et al. Reprinted separately, London: SCM, 1949), pp. 72–3. ’98 But we do! It was already well known from the work of Meyer, Lietzmann, Wellhausen and others that (בר )א(נשׁ)א was an ordinary term for ‘man’. It follows that Jesus could see several specimens of ( בר )א(נשׁ)אby just walking down a Capernaum street, a lot more when he taught a crowd, and thousands when on a visit to Jerusalem.
He interprets the figure whom he calls ‘the Man’ from within the same tradition, even though he concedes that ‘the Man’ is not a title. He again interprets the vision as if it were a description of a real figure, and ignores the interpretative section of the chapter as secondary. Tödt then turns finally to the Similitudes, which he thinks provide the most detailed account of ‘that Man’ in late Jewish apocalyptic literature. He retails important facets of the Son of man figure, including for example his pre-existence and his function as the eschatological 53.