Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven

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Background

The word beatitude comes to us from the Latin word beatus which means happy or to be blissful (Viviano 1992:53-54). It is the Latin translation of the Greek word maka,rioj. It is this word which stands at the beginning of each verse in Matthew 5.3-11. The translation blessed is somewhat inaccurately applied to maka,rioj. It is a Greek word meant to represent the Hebrew word yrEv.a;. Although maka,rioj can mean blessed, the word yrEv.a; does not. Blessed would more properly be applied to the word %WrB’. Therefore maka,rioj is more accurately rendered by such English phrases as O, the happiness of (Arndt & Gingrich 1957:487) or You happy man (Viviano 1992:53). On the other hand, the fact that the happiness in question is the result of God’s activity on someone’s behalf justifies the continued use of blessed in modern, English translations of the Beatitudes. The use of beatitudes as a literary unit had undergone a number of developments before the first century. By the time of Sirach (c 180 BC) beatitudes were already being brought together in artistically designed groups (e g, 25.7-10) which were then used as a sort of program for living (Viviano 1992:54). Beatitudes then became, first of all, statements about those to whom God has given his favour. They also encapsulated divine judgements and were thus by their nature eschatological. The jump from being wisdom proclamations to eschatological promises for the end times took place before the Dead Sea Scrolls were written (Viviano 1992:54).

Poetic Structure

Immediately apparent is how neatly this group of verses begins and ends with beatitudes that mention the kingdom of heaven. These eight verses can also be divided into two groups of four beatitudes. Each group may be considered a poetic component called a strophe. Each strophe ends with a beatitude (numbers 4 and 8) containing the word righteousness. This constitutes a literary design that deserves investigation (Betz 1995: 105). It is quite possible that the writer of Matthew found this group of eight beatitudes in his source and incorporated them into his Gospel.

Switching the Order of the Second and Third Beatitudes

The version immediately preceding the version found in critical Greek texts had one major difference. Puech (1991:96) notes that word-count research confirms that the third beatitude would originally have been placed next to the first for reasons of symmetry. Tischendorf’s edition of the Greek New Testament puts them in just that order. The critical apparatus of the third edition of the Greek New Testament published by the United Bible Societies gives an impressive array of witnesses that attest to the present order (the most important being a, B, C, W, Syrs, p, h, cp). However, ancient witnesses to the switching of verses four and five are not few and carry significant weight. These are: D, 33, Syrc , several versions of the Diatessaron, most of the Old Latin manuscripts, and the majority of the church fathers (including all of the fathers from the East). It is this stage which should be considered as the original version in the Gospel of Matthew. Hence, the person responsible for this version will be termed OMatthew (to distinguish the writer/editor from the name of the Gospel) in this thesis. The person responsible for the final redaction found in most modern bibles will be termed RMatthew

Evidence for the Third Beatitude Being an Addition

Dodd, in his form-critical study of the Beatitudes, concluded that there may originally have only been seven beatitudes (Plackal 1988:21). He suggests that the third beatitude may have been an addition based on the fact that, first of all, it is an almost verbatim rendering of the LXX version of Psalm 37.11, and that the manuscript tradition does not consistently place it in the same position (Plackal 1988:21). Guelich (1976:424-426) also felt that the third beatitude was an addition, put in before the final version of Matthew, but after completion of the tradition Matthew received. As mentioned above, the removal of the third beatitude once more allows the first and last beatitudes, to be juxtaposed to beatitudes which end with the words paraklhqh,sontai and klhqh,sontai respectively, which seems to have been their natural position. McEleney supplies evidence which makes this theory even more convincing by noting a pattern in the maka,rioi clauses. If the third beatitude is removed and at the same time the 27 University of Pretoria etd – Day, C R (2005) fourth beatitude is read blessed are those who hunger and thirst then an alternating pattern of five and three words in the first member of each beatitude emerges (McEleney 1981:12).

Rhyme

One of the characteristics of the Beatitudes at this stage is the deliberate use of rhyme as a poetic feature. It should be seen as no coincidence that all the five middle beatitudes have o[ti clauses which rhyme with each other. It is not just a matter of each ending with a future passive and therefore rhymes on that account because verse eight is an exception. The word o;yontai functions as the normal future active indicative of o`ra,w. Because it is deponent in its future form it appears like a passive and, conveniently, rhymes with the future passives in verses four, six, seven, and nine. This deliberate structure was later ignored by OMatthew who inserted the third beatitude which does not contain this feature. It must also be noted that the maka,rioi clauses of verses four and six would rhyme with each other if the words th.n dikaiosu,nhn were missing. This also witnesses to the idea that these words were added at a later time. Luke’s version of this clause (6.21a) is blessed are those who hunger now. It precedes his version of the second beatitude, namely, blessed are those who weep now for you will laugh. The addition of the word now [nu/n] in each of these beatitudes is not necessary to create a rhyme as both those who hunger6 and those who weep7 rhyme already. In any event, the evidence, supported by Luke, that the second beatitude was originally blessed are those who hunger and thirst or even just blessed are those who hunger is certainly amply encouraged by taking note of the rhyme which ensues as a result.

Blessed are the Poor

We have noted that in each of the previous stages the words tw|/ pneu,mati in the first beatitude are necessary for poetic reasons. The question then is, was there a time in the transmission of the Beatitudes in Greek in which these words did not appear. The answer is yes! The first, and most important witness is, of course, Luke. His version of the first beatitude says blessed are the poor for yours is the kingdom of God [maka,rioi oi` ptwcoi. o[ti u`mete,ra evstin h` basilei,a tou/ qeou/]. One cannot immediately assume that Luke’s version is the correct one. However, it has been noted that in cases like this Luke often preserves a form which is more Palestinian than Matthew (Hurst 1986:75).

Table of Contents :

Page
Title Page
Dedication
Introduction
Part One: The Greek Text of the Beatitudes
Chapter One: Background
Chapter Two: The last stage: The Beatitudes According to the Majority of Greek Manuscripts
- I.2.1. Poetic Structure
- I.2.2 Word Count
- I.2.3 Chiastic Pattern
Chapter Three: The Penultimate stage: Original Greek Matthew
- I.3.1 Switching the Order of the Second and Third Beatitudes
- I.3.2 Pi-Alliteration
- I.3.3 Parallelism
Chapter Four: Level Three: Seven Beatitudes
- I.4.1 Evidence for the Third Beatitude Being an Addition
- I.4.2 Rhyme
Chapter Five: Pre-Matthaen version
- I.5.1 Blessed are the Poor
- I.5.1.1 Evidence from Polycarp
- I.5.1.2 Evidence from the Pseudo-Clementine Literature
- I.5.1.3 Evidence from the Gospel of Thomas
- I.5.1.4 Evidence from the Epistle of James
- Part Two: The Beatitudes in Hebrew and Aramaic
Chapter One: Theological Background of the Beatitudes
- II.1.1 Jesus and the Kingdom of Heaven
- II.1.1.1 The Influence of Isaiah 61 on the Beatitudes
- II.1.1.2 The Influence of Daniel 7.14-27 on the Beatitudes
- II.1.1.3 Evidence from the Dead Sea Scrolls
- II.1.1.4 The Kingdom as an Inheritance
- II.1.2 The Kingdom is Both Present and Future
- II.1.2.1 The Analogy of the Parable of the Prodigal Son
- II.1.2.2 The analogy of Hebrews
Chapter Two: The Beatitudes in Hebrew and Aramaic
- II.2.1 Poetic Alliteration
- II.2.2 Burney’s Theory of Three-beat Rhythm
- II.2.3 Common Vocabulary of the Reconstructions
- II.2.3.1 maka,rioj
- II.2.3.2 o[ti
- II.2.3.3 auvtw/n
Chapter Three: Blessed are the poor in spirit for theirs is the kingdom of heaven
- II.3.1. Reconstructing This Beatitude in Aramaic and Hebrew
- II.3.1.1 The Apodosis: An Allusion to Daniel
- II.3.1.2 The First Hemistich
- II.3.1.2.1 The term Poor in Spirit
- II.3.1.2.1.a ptwco,j = wn »[‘
- II.3.1.2.1.b An Allusion to Isaiah
- II.3.1.2.1.c Poor in Spirit Among the Dead Sea Scrolls
- II.3.1.2.1.d x;Wr ywIn »[] < x;Wr-hken>W ynI[‘
- II.3.1.2.1.e Conflation in Jewish Beatitudes
- II.3.1.2.1.f Poor > Poor in Spirit
- II.3.1.2.2 The First Hemistich in Aramaic
- II.3.1.2.3 The First Hemistich in Hebrew
- II.3.1.2.3.a Blessed are the Poor
- II.3.1.2.3.b Blessed are the Poor in Spirit
- II.3.1.2.3.c Blessed are the Poor of the Earth
- II.3.1.3 The Original Beatitude
- II.3.1.4 Hebrew and Aramaic Reconstructions
- II.3.2 The Meaning of this Beatitude
- II.3.2.1 The Poor in Spirit
- II.3.2.2 Receiving the Kingdom of Heaven
- II.3.2.3 How is this Beatitude to be Understood?
Chapter Four: Blessed are those who mourn for they shall be comforted
- II.4.1 Reconstructing this Beatitude into Aramaic and Hebrew
- II.4.1.1 The Aramaic Reconstruction
- II.4.1.2 The Hebrew Reconstruction
- II.4.1.2.1 A Conflation of Allusions to Isaiah 61 and Isaiah
- II.4.1.2.2 Defending the Allusion to Isaiah
- II.4.1.4 Aramaic and Hebrew Reconstructions
- II.4.2 What This Beatitude Means
- II.4.2.1 Mourning Over Sin
- II.4.2.2 Isaiah 61 as a Prophecy Concerning the Day of Salvation
- II.4.2.3 Comfort and the Day of Salvation Influenced by Isaiah
- II.4.2.4 Interpreting Comfort as Salvation Elsewhere in Isaiah
- II.4.2.5 Jesus and Fasting as a Sign of Mourning
- II.4.2.6 OMatthew’s Understanding of This Beatitude
- II.4.3 How Should We Understand this Beatitude?
- II.4.3.1 Mourning Relates to Any Personal Tragedy
- II.4.3.2 Mourning Relates to Repentance of Sin
- II.4.3.3 Mourning Relates to Sorrow for this World
- II.4.3.4 Mourning Relates to All Three Interpretations
Chapter Five: Blessed are the meek for they will inherit the earth
- II.5.1 Aramaic and Hebrew Reconstructions
- II.5.1.1 The Hebrew Reconstruction
- II.5.1.2 The Aramaic Reconstruction
- II.5.1.3 Aramaic and Hebrew Reconstructions
- II.5.2 The Purpose of a Beatitude Alluding to Psalm
- II.5.3 The Use of wn »[‘ as an Allusion to Numbers
- II.5.4 Inheriting the Land
- II.5.4.1 The Eschatological Understanding of Inheriting the Earth
- II.5.4.2 Connecting Psalm 37.11 to Isaiah
- II.5.5 What is the Meaning of this Beatitude?
- II.5.5.1 The Original Meaning
- II.5.5.2 How is This Beatitude to be Understood?
Chapter Six: Blessed are those who hunger and thirst for righteousness sake for they shall be satisfied
- II.6.1 The Fourth Beatitude: An Allusion to
- II.6.1.1 An Allusion to Isaiah
- II.6.1.2 An Allusion to Isaiah
- II.6.1.2.1 Isaiah 49 as a Focal Point of Messianic Expectation
- II.6.1.2.2 Isaiah 49.10: A Prophecy for Living Water
- II.6.2 Reconstruction of This Beatitude
- II.6.2.1 Blessed are those who hunger
- II.6.2.1.1 The Hebrew Reconstruction of Blessed are Those Who Hunger
- II.6.2.1.2 The Aramaic Reconstruction of Blessed are Those Who Hunger
- II.6.2.2 Blessed are Those Who Hunger and Thirst
- II.6.2.2.a The Aramaic Reconstruction of Blessed are Those Who Hunger and Thirst
- II.6.2.2.2 The Hebrew Reconstruction of Blessed are Those Who Hunger and Thirst
- II.6.2.3 Blessed are those who hunger and thirst for righteousness
- II.6.2.4 Reconstructing the Apodosis
- II.6.2.4.1 Burney’s Theory: For They will be Satisfied with Good
- II.6.2.4.2 The Clementine Model: For They will be Satisfied with Food
- II.6.2.4.3 Without Addition: For They will be Satisfied
- II.6.2.4.3.a Reconstructing For They will be Satisfied in Aramaic
- II.6.2.4.3.b Reconstructing For They will be Satisfied in Hebrew
- II.6.2.5 Aramaic and Hebrew Reconstructions:
- II.6.3 The Meaning of this Beatitude
- II.6.3.1 The Fourth Beatitude and Fasting
- II.6.3.2 Reinstating the word Righteousness
- II.6.3.3 The Original Meaning
- II.6.3.3.4 How is This Beatitude to be Understood?
Chapter Seven: Blessed are the merciful for they will receive mercy
- II.7.1 The Fifth Beatitude: Beginning of a Change in Focus
- II.7.2 Allusion to Isaiah
- II.7.3 Hebrew and Aramaic Reconstruction of this Beatitude
- II.7.3.1 The First Hemistich
- II.7.3.1.1 Aramaic Reconstructions of the First Hemistich
- II.7.3.1.1.a evleh,monej = ynEm’x.r:m
- II.7.3.1.1.b evleh,monej = aY »n:m’x.r:
- II.7.3.1.1.c evleh,monej = !ymix]r:m
- II.7.3.1.1.d Making a Choice for evleh,monej
- II.7.3.1.2 Hebrew Reconstruction of the First Hemistich
- II.7.3.2 Reconstructing the Apodosis
- II.7.3.2.1 Aramaic Reconstruction of the Apodosis
- II.7.3.2.1.a The Syriac Model
- II.7.3.2.1.b Burney’s Reconstruction
- II.7.3.2.1.c The Targum Jonathan Model
- II.7.3.2.1.d Dalman’s Reconstruction
- II.7.3.2.1.e Jeremias’ Reconstruction
- II.7.3.2.2 The Original Language: Aramaic
- II.7.3.2.2.a Mercy and the Undeserving
- II.7.3.2.2.b Allusion to Leviticus
- II.7.3.2.3 The Language of Matthew’s Source: Hebrew
- II.7.3.2.4 Reconstructing the Hebrew version of the Apodosis
- II.7.3.3 Aramaic and Hebrew Reconstructions
- II.7.4 What this Beatitude Means
- II.7.4.1 Matthew 5.11-48: Commentary on the Beatitudes
- II.7.4.1.1 Assigning Passages as Commentary on Specific Beatitudes
- II.7.4.1.2 Midrash on the Sixth Commandment
- II.7.4.1.2.a Mercy Applied to Matthew
- II.7.4.1.2.b Mercy Applied to Matthew
- II.7.4.1.2.c Mercy Applied to Matthew
- II.7.4.2 Mercy = Forgiveness of Sins
- II.7.4.3 Mercy = Forgiving Debts
- II.7.4.3.1 The law of canceling debts
- II.7.4.3.2 The Contribution of 11Q
- II.7.4.4 Mercy = Almsgiving
- II.7.4.5 How is This Beatitude to be Understood?
Chapter Eight: Blessed are the pure in heart for they shall see God
- II.8.1 Finding an Allusion to Isaiah 61: Pure in Heart = Broken-hearted
- II.8.1.1 Lachs’ Theory: Hebrew Haplography
- II.8.1.2 Schwarz’s Theory: Aramaic Haplography
- II.8.1.3 Black’s Theory: Aramaic Haplography
- II.8.2 Hebrew and Aramaic Reconstruction of this Beatitude
- II.8.2.1 Aramaic Reconstruction of the First Hemistich
- II.8.2.1.1 Broken-hearted > Crushed in Heart
- II.8.2.1.1.a 4Q436 1.1: A Paraphrase of Isaiah
- II.8.2.1.1.b 4Q436 1.1: A Paraphrase of a Conflation of Isaiah 61.1-2 and
- II.8.2.1.2 Crushed in Heart > Pure in Heart
- II.8.2.2 Reconstructing the Apodosis in Aramaic
- II.8.2.2.1 ymix] or az »x]
- II.8.2.3 Hebrew Reconstruction
- II.8.2.4 Hebrew and Aramaic Reconstructions
- II.8.3 The Meaning of This Beatitude
- II.8.3.1 Seeing God = Being in the Presence of God
- II.8.3.2 Pure in Heart = Priests of God
- II.8.3.3 Connecting the Apodosis to Isaiah
- II.8.3.4 Midrash on Adultery: Commentary on the Sixth Beatitude
- II.8.3.5 Midrash on Oaths: Commentary on the Sixth Beatitude
- II.8.3.6 How is this Beatitude to be Understood?
Chapter Nine: Blessed are the peacemakers for they shall be called the sons of God
- II.9.1 The Seventh Beatitude: An Allusion to Targum Isaiah
- II.9.1.1 Isaiah 57 in Apocalypic Thought
- II.9.1.2 Making Peace > Peacemaker: Evidence from 4Q
- II.9.1.3 4Q246 and Isaiah 57.19b
- II.9.1.4 4Q246 and Isaiah
- II.9.2 Reconstruction of this Beatitude into Aramaic and Hebrew
- II.9.2.1 Reconstructing eivrhnopoio,j
- II.9.2.2 Reconstructing klhqh,sontai
- II.9.2.3 Hebrew and Aramaic Reconstructions
- II.9.3 What Does This Beatitude Mean?
- II.9.3.1 Being a Peacemaker
- II.9.3.1.1 Midrash on Love: A Commentary on this Beatitude in Hebrew
- II.9.3.1.2 Midrash on Murder: A Commentary on this Beatitude in Aramaic
- II.9.3.2 What it Means to be a Son of God
- II.9.3.3 James 3.18: Commentary on the Seventh Beatitude
- II.9.3.4 Hebrews 12.11: Commentary on the Seventh Beatitude
- II.9.3.5 How is this Beatitude to be Understood?
Chapter Ten: Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven
- II.10.1 Reconstructing this Beatitude in Aramaic and Hebrew
- II.10.1.1 Reconstructing e[neken
- II.10.1.1.1 A Case of Misunderstanding l
- II.10.1.1.2 e[neken = l.: The Witness of the Hebrew Matthew of Shem Tov
- II.10.1.2 Reconstructing dikaiosu,nhj
- II.10.1.3 Reconstructing dediwgme,noi
- II.10.1.3.1 An Allusion to Deuteronomy
- II.10.1.3.2 An Allusion to Isaiah
- II.10.1.3.2.a Evidence from 4Q
- II.10.1.3.2.b Other Evidence from Qumran
- II.10.1.4 qd<c< yped= » »>ro = aj’v.Wq ypeydIr></c<>
- II.10.1.5 aj’v.Wql. ypeydIr> = hq’d »c. ypeD:r>NIh;
- II.10.1.6 Aramaic and Hebrew Reconstructions
- II.10.2 The Meaning of This Beatitude
- II.10.2.1 An Allusion to David
- II.10.2.2 Jesus’ Commentary on the Eighth Beatitude
- II.10.2.3 OMatthew’s commentary on the Eighth Beatitude
- II.10.2.3.1 Allusion to Psalm
- II.10.2.3.2 Allusion to Proverbs
- II.10.2.4 How is This Beatitude to be Understood?
Chapter Eleven: Conclusion
- II.11.1 The Original Beatitudes
- II.11.1.1 Parallelism in the Original Beatitudes
- II.11.2 Stage Two: The Hebrew Translation of the Beatitudes
- II.11.3 The Third Stage: The Hebrew Beatitudes of OMatthew
- II.11.4 The Last Word
- Bibliography
- Synopsis
- Key Terms