One of the letters sent by Paul the Apostle to one of the early Greek churches, the First Epistle to the Corinthians, contains one of the earliest Christian creeds referring to post-mortem appearances of Jesus, and expressing the belief that he was raised from the dead, namely 1 Corinthians 15:3–8.[28][29][30] It is widely accepted that this creed predates Paul and the writing of First Corinthians.https://en.wikipedia.org/wiki/Sources_for_the_historicity_of_Jesus
Scholars have contended that in his presentation of the resurrection, Paul refers to this as an earlier authoritative tradition, transmitted in a rabbinic style, that he received and has passed on to the church at Corinth.[e] Geza Vermes writes that the creed is "a tradition he [Paul] has inherited from his seniors in the faith concerning the death, burial and resurrection of Jesus".[32] The creed's ultimate origins are probably within the Jerusalem apostolic community, having been formalised and passed on within a few years of the resurrection.[f] Hans Grass argues for an origin in Damascus,[33] and according to Paul Barnett, this creedal formula, and others, were variants of the "one basic early tradition that Paul "received" in Damascus from Ananias in about 34 [AD]" after his conversion
The Pauline letters sometimes refer to creeds, or confessions of faith, that predate their writings.[179][180][181] For instance 1 Corinthians 15:3–4 reads: "For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures."[179] Romans 1:3–4 refers to Romans 1:2 just before it which mentions an existing gospel, and in effect may be treating it as an earlier creed.Så du har fel alltså. Totalfel.
One of the keys to identifying a pre-Pauline tradition is given in 1 Corinthians 15:11[181]
Whether then [it be] I or they, so we preach, and so ye believed.
Here Paul refers to others before him who preached the creed.[181] James Dunn states that 1 Corinthians 15:3 indicates that in the 30s Paul was taught about the death of Jesus a few years earlier.[182]
The Pauline letters thus contain Christian creed elements of pre-Pauline origin.[183] The antiquity of the creed has been located by many biblical scholars to less than a decade after Jesus' death, originating from the Jerusalem apostolic community.[184] Concerning this creed, Campenhausen wrote, "This account meets all the demands of historical reliability that could possibly be made of such a text,"[185] whilst A. M. Hunter said, "The passage therefore preserves uniquely early and verifiable testimony. It meets every reasonable demand of historical reliability."[186]
These creeds date to within a few years of Jesus' death, and developed within the Christian community in Jerusalem.[187] Although embedded within the texts of the New Testament, these creeds are a distinct source for Early Christianity.[180] This indicates that existence and death of Jesus was part of Christian belief a few years after his death and over a decade before the writing of the Pauline epistles.[187]
There is a longstanding tradition within Christianity of reading Daniel 9 as a messianic prophecy fulfilled in Jesus Christ.[91] The various Christological readings that have been proposed share a number of features in common: either the "anointed prince" in verse 25a or the "anointed one" in verse 26a (or both) are understood to be references to Christ, who is also sometimes thought to be the "most holy" that is anointed in verse 24Hmm.
The seven and 62-week "weeks" are most frequently understood for the purpose of Christological interpretation as consecutive, making up a period of 69 weeks (483 years) beginning with the decree given to Ezra by Artaxerxes I in 458/7 BCE (the terminus a quo) and terminating with the baptism of Jesus.[93][94][95] The reference to an anointed one being "cut off" in verse 26a is identified with the crucifixion of Jesus
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