Jesus Remembered: Christianity in the Making, vol. 1

517.5 Crucifixus sub Pontio Pilato
it: Daniel focused on the theme of vindication; Jesus characterized the mission of
bar ' e nasa more as one of service. 242
There is a clear danger that both sets of suggested allusions (Isaiah 53;
Daniel 7) are more in the eye of the beholder than contrived or intended by the
initial tradents. But at least the latter has the support of a more extensive motif,
including other clear allusions, whereas the case for seeing here evidence that Jesus
himself was influenced by Isaiah 53 is not much strengthened.
(3) Mark 14.24. Jeremias finds a further allusion to the suffering Servant in
the words of institution at the last supper. 243
Matt.26.28/Mark 14.24
This is mv blood of the
covenant, which is poured out
on behalf of many.
Luke 22.20
This CUD is the new covenant in
mv blood which is poured out
for you.
1 Cor. 11.25
This cup is the new covenant in
mv blood.
The suggested allusion in this case is to Isa. 53.12: 'he poured out his life to
death' (he' e rä lammawet napso); 244 but the imagery is not sacrificial. 245 Equally
significant, Jeremias claims, is once again the reference to '(the) many' (Mark/
Matthew), since a fivefold reference to '(the) many, (ha)rabbim', is a striking
feature of Isa. 52.13-53.12. 246 Here too it is hard to escape the sense of a commentator
striving to find allusions, rather than of an allusion which most biblically
familiar hearers would quickly recognize. 247
More to the point, any allusion is arguable only for the Mark/Matthew version
of the cup word. The imagery of blood poured out is not present in Paul's
version. And the present Lukan formulation, whose core version is the Pauline
one, may well reflect a secondary adaptation of the Pauline formula to its
Markan/Matthean parallel — though, even so, lacking reference to 'the many'. I
have already noted that the parallel body/blood formulation (Mark/Matthew)
242. Cf. Schillebeeckx, Jesus 303-306.
243. Cited above, §8.5c.
244. 'Ara is used in the sense 'pour out', with nepes as its object in Ps. 141.8 ('pour out a
person's life'); here with the hiphil in the same sense. 'Pour out' is appropriate imagery since
the nepes is closely associated with the blood (Gen. 9.4-5; Lev. 17.11; Deut. 12.23) (H. Niehr,
TDOT 11.345).
245. For which the usual term would be sapak (as in Lev. 4.7, 18, 25, 30, 34). It is true
that the LXX uses ekcheö (as here in the Synoptics: ekchynnomenon), but at this point Jeremias
ignores the underlying Hebrew {Proclamation 290). 'The established usage haima ekchein contains
no direct allusion to Isa. 53.12' (Pesch, Markusevangelium 2.359).
246. J. Jeremias, 'polloi', TDNT 6.537-38: 53.11c, 12a (with article), 52.14, 53.12e
(without article), one as an adjective (52.15). Jeremias presses the point too hard: for Jesus 'the
many' here are 'the peoples of the world' (Eucharistie Words 226-31).
247. Similarly Hooker, Jesus and the Servant 82-83; Schürmann, Gottes Reich 220-21.
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