{"id":101,"date":"2015-01-08T04:00:34","date_gmt":"2015-01-08T02:00:34","guid":{"rendered":"https:\/\/www.etrfi.info\/articles\/?p=101"},"modified":"2024-11-14T11:47:41","modified_gmt":"2024-11-14T09:47:41","slug":"some-notes-to-the-beatitudes","status":"publish","type":"post","link":"https:\/\/www.etrfi.info\/articles\/?p=101","title":{"rendered":"Some Notes to the Beatitudes"},"content":{"rendered":"<h4>(Matthew 5:3-12, Luke 6:20-26)<\/h4>\n<p>In one of my articles<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_1');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_1');\" ><sup id=\"footnote_plugin_tooltip_101_1_1\" class=\"footnote_plugin_tooltip_text\">1<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_1\" class=\"footnote_tooltip\">D. Flusser, \u201cBlessed are the Poor in Spirit,\u201d Israel Exploration Journal Vol. 10, Jerusalem, 1960, pp. 1-13.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_1').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_1', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> I tried to show the Essene background of Jesus\u2019 Beatitudes, and at the same time succeeded in finding in the Thanksgiving Scroll (XVIII, 14-15) a passage, which not only comes near to the general ideology of the Beatitudes, but also resembles Mt. 5:3-5 in literary patterns. The sectarian author thanks God:<\/p>\n<table>\n<tbody>\n<tr>\n<td>To [have appointed] me in truth<br \/>a messenger [of the peace] of Thy goodness<br \/>to proclaim to the <em>meek<\/em> the multitude of<br \/>Thine mercies, and to let them <em>that are<br \/>of contrite spirit<\/em> [hear salvation]<br \/>from [everlasting] source and <em>to<br \/>them that mourn<\/em> everlasting joy.<\/td>\n<td><em>Matthew 5:3-5<\/em><br \/>3. Blessed are the <em>poor in spirit<\/em>,<br \/>for theirs is the kingdom of heaven,<br \/>5. Blessed are the <em>meek<\/em>,<br \/>for they shall inherit the earth,<br \/>4. Blessed are <em>they that mourn<\/em>,<br \/>for they shall be comforted.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p><!--more--><br \/>This is the nearest parallel to the Beatitudes in the Dead Sea Scrolls. The passage from the Thanksgiving Scroll is connected, from its side, with other passages in the Scrolls. A passage in the War Scroll (XI, 9-14), speaking about the final victory of the Sect over the enemies of Israel, names the elect of God \u201cpaupers,\u201d \u201cpaupers of thy redemption\u201d and \u201cthat who are of contrite spirit.\u201d In the prayer at the end of the Manual of Discipline (X, 26-XI, 2), we learn that the task of the teacher in the sect is to show \u201caffectionate love towards the lowly, and to strengthen the hands of those whose [heart] is anxious, [to announce] understanding to the erring in spirit, to teach instruction to the humble, to answer with humility the haughty of spirit, to behave with a broken spirit towards the men of oppression &#8230;\u201d<br \/>The importance of this passage for the Beatitudes is far clearer, when we read the text in its Hebrew original. The same fits for three other passages from the Thanksgiving Scroll, namely I, 35-37, II, 8-9 and V, 21-22, which are parts of the same complex, both in content and in the terms applied to the elect ones. Especially important is the third passage: \u201cAnd they are with the <em>meek<\/em> who are trampled by the feet of &#8230; with them are the <em>anxious of righteousness<\/em> (<span style=\"color: #333399;\">nimhare zedek<\/span>), to bring from the tumult together all the [paupers of grace] (<span style=\"color: #333399;\">ebyone hesed<\/span>)\u201d. The last two terms are both in the paradoxical content and in the grammatical form the same type of the Hebrew \u201c<span style=\"color: #333399;\">semichuth<\/span>\u201d (construct phrase) as the \u201cpoor in spirit\u201d (<span style=\"color: #333399;\">aniye rua\u1e25<\/span>), which as I have shown in my article,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_2');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_2');\" ><sup id=\"footnote_plugin_tooltip_101_1_2\" class=\"footnote_plugin_tooltip_text\">2<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_2\" class=\"footnote_tooltip\">See the Hebrew text of the Manual of Discipline X, 26 &#8211; XI,2, quoted above in translation. About the kind of <em>dativus<\/em> in \u201cpoor in spirit\u201d and similar construction, see Fr. Blass and A. Debrunner, <em>Grammatik des neutestamentarischen Griechisch<\/em>, ed. 14, Gottingen, 1976, Paragraph 147 (p. 159), especially note 3, and see also M. Dibelius, <em>Der Hirt des Hermas<\/em>, Tubingen, 1923, p. 427. This kind of dativus was used in Greek translations of the Hebrew \u201cconstruct phrase\u201d; see Lohmeyer-Schamauch, <em>Das Evangelium des Mt.<\/em>, Gottingen, 1962, p. 82, note 1. The Greek \u201cpoor in spirit\u201d (<span style=\"color: #333399;\">katharoi kardiai<\/span>) in Mt. 5:8 is taken from Psalm 24:4; 73:1, where in Greek the same words occur; see also Ps. 34:19 (Greek 33:19). Especaily interesting for the \u201cpoor in spirit\u201d in Mt. 5:3 is the Greek translation of \u201c<span style=\"color: #333399;\">thoe ruah<\/span>\u201d (those who err in spirit) in Isa. 29:24: \u201c<span style=\"color: #333399;\">hoi toi pneumati planomenoi<\/span>.\u201d \u201cThose who err in spirit\u201d is also a designation of the member of the sect in the Manual of Discipline XI, 1, in the passage, which we have quoted above. Thus, the \u201cerring in spirit\u201d is parallel to the \u201cpoor in spirit,\u201d which occurs both in the Dead Sea Sect and in the Beatitudes.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_2').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_2', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> occurs both in the Dead Sea Scrolls and in Mt. 5:3. The two terms \u201canxious of righteousness\u201d and \u201cpaupers of grace\u201d themselves are parallel to the supposed Hebrew original of Mt. 5:6: \u201cBlessed are those who hunger and thirst for righteousness, for they shall be satisfied.\u201d Another construct phrase, namely \u201cthe pure in heart\u201d in Mt. 5:8 originates in the Psalms (24:4, 73:1).<\/p>\n<p>We shall return to Mt. 5:6. Meanwhile we have seen the broader Essene background of the Beatitudes: the clear literary parallel to Mt. 5:3-5 in the Thanksgiving Scroll (XVIII, 14-15) is a part of a whole ideological complex in the literature and thought of the Dead Sea Sect; the passages quoted from the sectarian literature contain identical and similar designations of those whom God loves and who will be saved, as the Beatitudes: paupers, paupers of thy redemption, those who are of contrite spirit, the lowly, those whose heart is anxious, the erring in spirit, the humble. Some of the designations are taken from the Old Testament or rooted in it, but this is natural and does not change the whole picture.<\/p>\n<h2>BEATITUDES AND WOES<\/h2>\n<p>In my previous article (p. 12) I suggested that not only the Beatitudes, but also the Woes (Luke 6:24-26) formed &#8211; in a large and more elaborate form than preserved by Luke &#8211; a part of the original saying of Jesus. I want to bring here additional material.<\/p>\n<p>The pertinent passage is the second half of chapter 25 of the Testament of Judah (verses 3-5). The whole of the \u201cTestaments of the Patriarchs\u201d was written in Greek; although they contain, in their actual form, Christian interpolations, they are a Jewish book, based upon testaments of the sons of Jacob. Fragments of two of them, that of Levi and of Naphtali, were found among the Dead Sea Scrolls. The actual Testaments of the Patriarchs are near to the Sect, but not identical with it. In their spirit they are near to the moral teaching of Jesus and to the Jewish source of the Didache.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_3');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_3');\" ><sup id=\"footnote_plugin_tooltip_101_1_3\" class=\"footnote_plugin_tooltip_text\">3<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_3\" class=\"footnote_tooltip\">See D. Flusser, \u201cA New Sensitivity in Judaism and the Christian Message,\u201d <em>Harvard Theological Review<\/em>, 61, 1968, pp. 223-226. M. de Jonge, <em>The Testaments of the Patriarchs<\/em>, Assen, 1953, thought that the book is Christian. He speaks about our passage on pp. 32 and 94-96 (about the resurrection).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_3').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_3', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> All who read the passage from the Testament of Judah easily recognize that it is Jewish:<\/p>\n<blockquote>\n<p>\u201cAnd there shall be one people of the Lord and one tongue. And there shall be there no more spirit of deceit of Belial, for he shall be cast into the fire forever. And they who have died in sorrow, shall arise in joy, and they who were poor<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_4');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_4');\" ><sup id=\"footnote_plugin_tooltip_101_1_4\" class=\"footnote_plugin_tooltip_text\">4<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_4\" class=\"footnote_tooltip\">The text (25:4) reads: \u201c&#8230; They who were poor for the Lord\u2019s sake.\u201d I venture that the words \u201cfor the Lord\u2019s sake\u201d is a Christian interpolation, taken from the second part of the verse. This was the regular explanation of the \u201cpoor in spirit\u201d in Mt. 5:3 in the ancient Church. See below, note 20.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_4').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_4', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> shall be made rich, and they who were in want shall be satisfied. And they who have been weak shall be strong, and they who were put to death for the Lord\u2019s sake<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_5');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_5');\" ><sup id=\"footnote_plugin_tooltip_101_1_5\" class=\"footnote_plugin_tooltip_text\">5<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_5\" class=\"footnote_tooltip\">See the precedent note.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_5').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_5', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> shall awake to life. And the harts of Jacob shall run in joyfulness, and the eagles of Israel shall fly in gladness, but the ungodly shall mourn and the sinners shall weep, and all the peoples shall glorify the Lord forever.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_6');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_6');\" ><sup id=\"footnote_plugin_tooltip_101_1_6\" class=\"footnote_plugin_tooltip_text\">6<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_6\" class=\"footnote_tooltip\">We have already quoted the passage in our book <em>Jesus<\/em>, Reinbek bei Hamburg, 1968, pp. 74-78.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_6').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_6', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<\/blockquote>\n<p>Belial, as the name for the devil, is a keyword for the Dead Sea Scrolls and similar literature.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_7');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_7');\" ><sup id=\"footnote_plugin_tooltip_101_1_7\" class=\"footnote_plugin_tooltip_text\">7<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_7\" class=\"footnote_tooltip\">The name occurs once in the New Testament, in a passage (2 Cor. 6:14-7:1), which is so strongly Essene that a scholar (Joseph A. Fitzmyer, \u201cQumran and the Interpolated Paragraph in 2 Cor. 6,14-7,1,\u201d <em>The Catholic Biblical Quarterly<\/em> 23, p. 271 sqq.) thinks that the passage is \u201ca Christian reworking of an Essene paragraph, which has been introduced into the Pauline letter.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_7').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_7', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> On the other hand, one of the greater differences between the Testaments of the Patriarchs and the Essene sect is reflected also in our passage: the Essenes believed \u201cthat the body is corruptible and its constituent matter impermanent, but that the soul is immortal and imperishable\u201d (Josephus, <em>Jewish War<\/em> II, 154),<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_8');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_8');\" ><sup id=\"footnote_plugin_tooltip_101_1_8\" class=\"footnote_plugin_tooltip_text\">8<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_8\" class=\"footnote_tooltip\">See also Flavius Josephus, <em>Der j\u00fcdische Krieg<\/em>, ed. O. Michel and O. Bauernfeind, Darmstadt, 1959, Band I, pp. 438-9. I do not approve of the scepticism of this commentary.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_8').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_8', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> while the Testaments of the Patriarchs reflect the Pharisaic belief in resurrection.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_9');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_9');\" ><sup id=\"footnote_plugin_tooltip_101_1_9\" class=\"footnote_plugin_tooltip_text\">9<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_9\" class=\"footnote_tooltip\">See also M. de Jonge, op. cit. above, note 3, pp. 94-96.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_9').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_9', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The author has rewritten in our passage (Test. Jud. 25:3-5) his supposed <em>Vorlage<\/em> in the spirit of his belief in bodily resurrection and has enlarged it in a poetical manner and enriched it by new motifs. But even so, the similarity between our passage and Jesus\u2019 Beatitudes and Woes is clear enough: the promises appear in verse 4 and the curses in verse 5, and they are similar, but by no means identical with what we read in the Gospels. There could be naturally some small possibility that our author was influenced by Jesus\u2019 Beatitudes and Woes. However, the whole context and elaboration is Jewish and not Christian. Even if the author knew Jesus\u2019 saying, he did not consider it as a specific message, and, therefore, we would be compelled to suppose that the passage was very early, written in Jesus\u2019 days or in the very days after his death. Yet it seems to me that such an assumption is very improbable. On the one hand, we have seen that the Beatitudes have their close parallels in Essene writings and, on the other hand, the whole Testaments of the Patriarchs are semi-Essene, and, with the exception of the idea of resurrection, the passage itself reflects faithfully the spirit and the social message of Essenism<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_10');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_10');\" ><sup id=\"footnote_plugin_tooltip_101_1_10\" class=\"footnote_plugin_tooltip_text\">10<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_10\" class=\"footnote_tooltip\">The hope that instead of mourning there will be joy, which is central both in the Beatitudes and in the Test. Jud. 25:4, is expressed in a beautiful passage in the Thanksgiving Scroll XI, 19-27.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_10').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_10', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> (which we find also reflected in the Beatitudes and the Woes). Therefore, nothing is easier than to find a pre-Christian predecessor of Jesus\u2019 Beatitudes and Woes embedded in a passage of the Testament of Judah.<\/p>\n<p>However, we can bring a further proof for our assumption. The national Jewish spirit of our author is expressed in the beautiful poetical contrast between the promises for the suffering and the curses of the sinners: \u201cAnd the harts of Jacob shall run in joyfulness, and the eagles of Israel shall fly in gladness.\u201d This is based upon Isa. 40:31 (\u201cThey who wait for the Lord &#8230; shall mount up with wings like eagles.\u201d Jacob and Israel are mentioned before, verse 27). The whole Greek translation of Isa. 40:29-31 is an important witness for the prehistory of Jesus\u2019 Beatitudes and Woes and is also pertinent to the passage of the Testament of Judah: \u201cHe gives strength to the hungry<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_11');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_11');\" ><sup id=\"footnote_plugin_tooltip_101_1_11\" class=\"footnote_plugin_tooltip_text\">11<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_11\" class=\"footnote_tooltip\">Not only in our passage, but in the whole Greek Isaiah, the Hebrew \u201c<span style=\"color: #333399;\">yaef<\/span>\u201d is always translated as \u201cto be hungry\u201d (<span style=\"color: #333399;\">peino<\/span>). This is a specific equivalent of the Greek translation of Isaiah and does not appear elsewhere. The similar Hebrew \u201c<span style=\"color: #333399;\">ayef<\/span>\u201d (in Isa. 5:27; 28:12), is translated by the same verb (as also in Deut. 25:18 : Jud. 8:5,6), and twice it is translated by the Greek \u201c<span style=\"color: #333399;\">dipso<\/span>\u201d (to be thirsty), namely in Isa. 29:8; 32:2.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_11').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_11', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and sorrow<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_12');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_12');\" ><sup id=\"footnote_plugin_tooltip_101_1_12\" class=\"footnote_plugin_tooltip_text\">12<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_12\" class=\"footnote_tooltip\">The translator was compelled by his understanding (see the following note) to translate the Hebrew \u201c<span style=\"color: #333399;\">o\u1e93mah<\/span>\u201d (strength) as if it were written \u201c<span style=\"color: #333399;\">a\u1e93abah<\/span>\u201d (pain).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_12').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_12', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> to them that are not suffering.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_13');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_13');\" ><sup id=\"footnote_plugin_tooltip_101_1_13\" class=\"footnote_plugin_tooltip_text\">13<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_13\" class=\"footnote_tooltip\">\u201cThat are not suffering\u201d is a reinterpretation of the Hebrew \u201c<span style=\"color: #333399;\">ejn onim<\/span>\u201d (who has no might). The Hebrew \u201c<span style=\"color: #333399;\">onim<\/span>\u201d can also have the meaning of suffering.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_13').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_13', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> For the young men shall hunger and youths shall be weary, and the chosen men<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_14');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_14');\" ><sup id=\"footnote_plugin_tooltip_101_1_14\" class=\"footnote_plugin_tooltip_text\">14<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_14\" class=\"footnote_tooltip\">Here was possibly a doublet in the Hebrew text of the translation. In any case, the Hebrew \u201c<span style=\"color: #333399;\">ba\u1e25urim<\/span>\u201d (youths) reappears here also as \u201c<span style=\"color: #333399;\">be\u1e25irim<\/span>\u201d (the chosen men).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_14').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_14', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> shall be powerless, but they that wait for God shall renew their strength, they shall put forth new feathers like eagles, they shall run, and not be weary, they shall walk and not hunger.\u201d<\/p>\n<p>Before the Greek translator was practically the same Hebrew text that we have today,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_15');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_15');\" ><sup id=\"footnote_plugin_tooltip_101_1_15\" class=\"footnote_plugin_tooltip_text\">15<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_15\" class=\"footnote_tooltip\">Possibly with one exception, see the precedent note.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_15').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_15', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> but he reinterpreted it.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_16');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_16');\" ><sup id=\"footnote_plugin_tooltip_101_1_16\" class=\"footnote_plugin_tooltip_text\">16<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_16\" class=\"footnote_tooltip\">The reinterpretation of the Hebrew wording see above, notes 11-14.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_16').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_16', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The first impulse for this reinterpretation was evidently the contrast between Isa. 40:30 and the following verse: \u201cYoung men may grow weary and faint, even in their prime they may stumble and fall; but those who look to the Lord will win new strength.\u201d This contrast was expanded upon the whole passage, which received now a strong overtone of a social protest and became an expression of eschatological hope. God gives strength to the hungry, but to those who do not feel any pain he gives sorrow. The sorrowless youngsters shall hunger and be weary and the members of the elite shall be weak and powerless, but those who look to the Lord will win new strength: they will not be weary and will not hunger. In the new text there is more or less an equilibrium between the promises to the pious and the prophecies of doom against the privileged.<\/p>\n<p>The Greek translation of Isaiah is pre-Christian; a scholar<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_17');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_17');\" ><sup id=\"footnote_plugin_tooltip_101_1_17\" class=\"footnote_plugin_tooltip_text\">17<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_17\" class=\"footnote_tooltip\">I.L. Seeligmann, The Septuagint Version of Isaiah, Leiden, 1948, p. 89, 91.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_17').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_17', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> dates it in \u201cthe middle of the second century <em>ante<\/em> \u2014 more precisely until about 140 <em>ante<\/em>.\u201d This means that Jesus\u2019 Beatitudes and Woes have a long prehistory; their roots are probably older than the Greek translation of Isaiah. It is true that the Greek paraphrase of Isa. 40:29-31 is inspired by the Hebrew text itself, but at the same time the new message of the paraphrase roots was also in the concepts which were already known to the translator before he began his work. And it is by no means sure that the whole midrash on Isa. 40:29-31, which is behind the Greek translation, was invented by the Greek translator. There is no doubt that the author of the Testament of Judah knew this midrash on Isa. 40:29-31, as he hints to this biblical passage, when he says that \u201cthe harts of Jacob shall run in joyfulness, and the eagles of Israel shall fly in gladness.\u201d As he has written in Greek, he could be inspired by the Greek paraphrase of Isaiah, but, if behind the Greek passage was an older Hebrew midrash, the author of the Testament of Judah may have depended directly on this Hebrew midrash.<br \/>But the situation is far more complex, because the text from the Testament of Judah with his promises and curses is also near to the Beatitudes and Woes of Jesus. However, the latter are not only similar to, but also differ from those in the Testament of Judah. And we have already shown that the first three Beatitudes of Jesus have their counterpart in a passage of the Essene Thanksgiving Scroll.<br \/>Thus, we are not able to solve all the problems of the literary connection between the three texts, the Greek paraphrase of Isa. 40:29-31, Testament of Judah 25:3-5 and the Beatitudes and the Woes of Jesus, but it is clear that there is an ideological and literary affinity between the three texts. All three are similar both in their contents and their social meaning and in their literary form, being a sequel of promises and woes. The last kind of affinity between the three texts is of special interest, because now we are able to conclude that also in Jesus\u2019 words the Woes were included and that Matthew has omitted the second negative part of the saying.<\/p>\n<p>Jesus\u2019 Beatitudes and Woes are Jewish and in their specific content, their concepts and terms and their antithetic literary character, they are a part of a broader complex. As the other two parallels, they express a social protest, rooted in the Jewish Religion and Jewish eschatological hopes. They are also very near to the Essene ideology, both in their tendency and in their literary links. It is possible that Jesus said them in order to show what his message has in common with Essenism.<\/p>\n<h2>HEBREW CONSTRUCT PHRASES<\/h2>\n<p>In the second part of \u201cAlice in Wonderland\u201d we read about the strange linguistic semantics of Humpty Dumpty. \u201cWhen I use a word\u201d he said, \u201cit means just what I choose it to mean &#8211; neither more nor less.\u201d And he said about the words: \u201cThey have a temper, some of them &#8211; particularly verbs: they are the proudest \u2014 adjectives you can do anything with &#8211; but not verbs.\u201d And finally he confessed: \u201cWhen I make a word do a lot of work, I always pay it extra.\u201d<\/p>\n<p>Qumran covenanters were great masters in Humpty Dumpty\u2019s semantics; they knew how \u201cyou can make words mean so many different things.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_18');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_18');\" ><sup id=\"footnote_plugin_tooltip_101_1_18\" class=\"footnote_plugin_tooltip_text\">18<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_18\" class=\"footnote_tooltip\">It was Jacob who drew my attention to this passage, in connection with the Dead Sea Scrolls.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_18').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_18', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> And they also knew that the adjectives are prone to collaborate. They were aided in their activity by a help, which was not at the disposal of Alice\u2019s English partner; they could use for their purpose the Hebrew construct phrases, because this grammatical construction can include various meanings. Sometimes they used two substantives, but the method proved to be most effective in the designations of the righteous members of the Sect. Then the construct phrase was formed by an adjective and a substantive.<\/p>\n<p>For instance, the designation \u201cpoor in spirit\u201d meant mainly the poor who received the Holy Spirit, but it can also be interpreted as \u201cthose whose spirit is meek\u201d: the covenanters were obliged \u201cto answer with meekness the haughty of spirit\u201d (Manual XI, 1).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_19');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_19');\" ><sup id=\"footnote_plugin_tooltip_101_1_19\" class=\"footnote_plugin_tooltip_text\">19<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_19\" class=\"footnote_tooltip\">Hebrew \u201cmeek\u201d and \u201cpoor\u201d is practically the same word. \u201cSpirit of meekness\u201d occurs both in the Manual of Discipline (III, 3, 8, IV, 3) and in Paul (I Cor. 4:21, Gal. 6:1).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_19').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_19', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> It can also mean those who feel lack of the spirit and who pray for a gift of it (in Thanksgiving Scroll XVI, 16).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_20');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_20');\" ><sup id=\"footnote_plugin_tooltip_101_1_20\" class=\"footnote_plugin_tooltip_text\">20<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_20\" class=\"footnote_tooltip\">But even so \u201cpoor in spirit\u201d <em>cannot<\/em> mean \u201cthose who know their need of God\u201d, as it is written in the New English Bible. Also the explanations \u201cwillingly poor\u201d (see Lohmeyer, op. cit. above, note 2, p. 83), current in the ancient Church, is impossible from the point of view of the Hebrew language.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_20').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_20', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>Especially large possibilities of maneuvering have such sectarian designations, whose second part is the word \u201crighteousness\u201d (<span style=\"color: #333399;\">\u1e93edek<\/span>), because this word means both righteousness as a quality and God\u2019s electing grace. We want to bring here only one pertinent example. The \u201canxious of righteousness\u201d appear in the Thanksgiving Scroll (V, 22) parallel to the \u201cpaupers of grace\u201d: thus, the meaning of the term is similar to the \u201cpaupers of thy redemption\u201d in the War Scroll (XI, 9).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_21');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_21');\" ><sup id=\"footnote_plugin_tooltip_101_1_21\" class=\"footnote_plugin_tooltip_text\">21<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_21\" class=\"footnote_tooltip\">See our article, quoted above, <em>Israel Exploration Journal<\/em>, Vol. 10 note 1, p. 6. The other constructions with \u201crighteousness\u201d are \u201csons of righteousness\u201d (Manual III, 20, 22 and probably IX, 14), and the \u201celect of righteousness\u201d (Thanksgiving Scroll II, 13). The last term is reflected in the Book of Enoch as \u201c<span style=\"color: #333399;\">eklektoi dikaioi<\/span>,\u201d occurs in the Aramaic translation of Isa. 12:3 and is a self-designation of the Mandaeans. See D. Flusser, \u201cThe Dead Sea Sect and pre-Pauline Christianity,\u201d <em>Scripta Hierosolymitana<\/em>, Vol. 4, Jerusalem, 1958, p. 222, note 25.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_21').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_21', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> \u201cAnxious of righteousness\u201d in the Thanksgiving Scroll means therefore such anxious, or desperates, to whom God\u2019s righteousness, His grace was granted. Yet the \u201canxious of righteousness\u201d could also mean \u201cthe righteous ones who are anxious,\u201d or those who, so to say, are anxious to receive God\u2019s righteousness or who long for it, even in the social meaning.<\/p>\n<p>These speculations were necessary, in order to understand Mt. 5:6: \u201cBlessed are those who hunger and thirst for righteousness, for they shall be satisfied.\u201d It is clear that in the original Hebrew text there were one or two construct phrases \u2014 as the \u201cpoor in spirit\u201d and the \u201cpure in heart\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_22');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_22');\" ><sup id=\"footnote_plugin_tooltip_101_1_22\" class=\"footnote_plugin_tooltip_text\">22<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_22\" class=\"footnote_tooltip\">See above, note 2.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_22').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_22', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> &#8211; whose second component was the word \u201crighteousness\u201d (<span style=\"color: #333399;\">\u1e93edek<\/span>). As we have seen, such constructions could have at the same time many meanings, but I think that in this case the Greek translator understood Jesus\u2019 intention: he blessed those who hunger and thirst for God\u2019s righteousness, his final grace. But I suppose that Jesus also meant that in the future those who are hungry and thirsty, shall reach God\u2019s righteousness and grace and they will be satisfied. Both meanings, the religious and the social, are surely included in the supposed Hebrew original. This corresponds to the very nature of the Hebrew \u201cconstruct phrase\u201d of this kind.<\/p>\n<p>The parallel to this Beatitude in Luke (6:21) is as follows: \u201cBlessed are you that hunger now, for you shall be satisfied.\u201d This fits the social meaning of the original Beatitude. As in the case of the first Beatitude (Mt. 5:3, Luke 6:20) Luke (or more probably his source) saw the difficulty in a Greek translation of the Hebrew construct phrase: in both cases the social implications of the two terms becomes unclear in a verbal Greek translation. In order to preserve the social meaning, the translator of Luke did not translate verbally and has spoken about the poor and the hungry. In Jesus\u2019 Hebrew words both the spiritual and the social aspect were present.<\/p>\n<p>Thus, \u201cthose who hunger and thirst for righteousness\u201d in Mt. 5:6 are more original, but the question is, if Matthew has enlarged his text by \u201cthose who thirst\u201d which are lacking in Luke 6:21, because in good Hebrew you need two substantives for the two adjectives, and in Matthew we have only one substantive, namely \u201crighteousness.\u201d Once, under the influence of the Lucan parallel, I thought that \u201cthose who thirst\u201d are an addition of Matthew, but I changed my view after having discovered an important parallel in a Jewish prayer. Now it seems practically sure to me that in the original saying both the hungry and the thirsty were followed by a substantive and that the first of them was omitted in the Greek translation by mistake.<\/p>\n<p>The Hebrew text is the concluding sentence of an ancient Jewish prayer for forgiveness (<span style=\"color: #333399;\">seli\u1e25ah<\/span>), which is said according to the European rite on the evening of the Day of Atonement and the days which precede it.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_23');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_23');\" ><sup id=\"footnote_plugin_tooltip_101_1_23\" class=\"footnote_plugin_tooltip_text\">23<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_23\" class=\"footnote_tooltip\">The text in the Prayerbook for the Day of Atonement, ed. D. Goldschmidt, (Hebrew), Jerusalem, 1970, p. 52: <em>Seder ha-Selihoth<\/em> (according to the Lithuanian rite) ed. D. Goldschmidt (Hebrew), Jerusalem, 1965, pp. 11-12.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_23').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_23', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The prayer itself consists of a chain of biblical verses which are connected by words of the author. The concluding sentence is as follows:<\/p>\n<blockquote>\n<p><em>\u05e2\u05de\u05da \u05d5\u05e0\u05d7\u05dc\u05ea\u05da, \u05e8\u05e2\u05d1\u05d9 \u05d8\u05d5\u05d1\u05da, \u05e6\u05de\u05d0\u05d9 \u05d7\u05e1\u05d3\u05da, \u05ea\u05d0\u05d1\u05d9 \u05d9\u05e9\u05e2\u05da, \u05d9\u05db\u05d9\u05e8\u05d5 \u05e8\u05d9\u05d3\u05e2\u05d5 \u05db\u05d9 \u05dc\u05d9\u05d9 \u05d0\u05dc\u05d4\u05d9\u05e0\u05d5 \u05d4\u05e8\u05d7\u05de\u05d9\u05dd \u05d5\u05d4\u05e1\u05dc\u05d9\u05d7\u05d5\u05ea<\/em><br \/>\u201cThy people and Thy heritage, who hunger for Thy goodness, who thirst for Thy grace and who long for Thy salvation, will recognize and know that to the Lord, our God, belong mercy and forgiveness.\u201d<\/p>\n<\/blockquote>\n<p>Our prayer for forgiveness (<span style=\"color: #333399;\">seli\u1e25ah<\/span>) belongs to the most ancient type of this kind of prayers,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_24');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_24');\" ><sup id=\"footnote_plugin_tooltip_101_1_24\" class=\"footnote_plugin_tooltip_text\">24<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_24\" class=\"footnote_tooltip\">See Ismar Elbogen, <em>Der j\u00fcdische Gottesdienst in seiner geschichtlichen Entwicklung<\/em>, Frankfurt\/Main, 1931, Reprint Olms, 1962, pp. 221-3 (Paragraph 33, 1-3) and notes on p. 551.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_24').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_24', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> as it is a sequel of biblical passages, a litany and not a poem. The concluding sentence can be even older than the actual prayer, and the expressions, which it contains are possibly even older. And it is probable that their patterns are traditional, as can be seen from a comparison with Mt. 5:6. The three designations in the rabbinic prayer are formed as a \u201cconstruct phrase\u201d; all three have an identical content with the designation in Mt. 5:6, and the first two of them<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_25');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_25');\" ><sup id=\"footnote_plugin_tooltip_101_1_25\" class=\"footnote_plugin_tooltip_text\">25<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_25\" class=\"footnote_tooltip\">The third designation \u201cthose who long for Thy salvation\u201d depends evidently from Ps. 119:174; \u201cI long for Thy salvation.\u201d For the words occuring in the first two designations compare possibly with Ps. 107:5-9.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_25').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_25', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> are parallel to what is said in the Beatitude. Mt. 5:6 speaks about \u201cthose who hunger and thirst for righteousness\u201d and the rabbinic prayer about \u201cthose who hunger for Thy goodness, who thirst for Thy grace.\u201d The similarity is striking, especially when we know that righteousness and grace are, in our context, synonymous words. And, as we have already said, the supposed grammatical form of the designation in Mt. 5:6 was identical with that of the three designations in the Jewish prayer. The only real difference is that while in the Jewish prayer both \u201cthose who hunger\u201d and \u201cthose who thirst\u201d are followed by a substantive, there is only one common substantive in Mt. 5:6. Inspired by the parallel and forced by the very nature of the Hebrew language, we assume that Jesus\u2019 Hebrew ipsissima verba contained also two substantives and that one of them was omitted by the Greek translator by inadvertance.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_26');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_26');\" ><sup id=\"footnote_plugin_tooltip_101_1_26\" class=\"footnote_plugin_tooltip_text\">26<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_26\" class=\"footnote_tooltip\">We hope that there will not be many readers, who by reason of apologetics will deduce that the Jewish prayer depends on Jesus. Such an assumption is only possible when there is an ignorance of the nature of ancient Judaism and its ideas. On the other hand, the parallel between Mt. 5:6 and the rabbinic prayer is clear, but the ties between the two texts are impossible to define, because the pre-history of the concluding sentence of the prayer is unknown. Is it, for instance, necessary to suppose an Essene, or semi-Essene origin of the three designations in the prayer, because Jesus\u2019 Beatitudes stem from Essenism and because similar designations occur in the sectarian literature? In any case, it seems to me that originally the three (or the first two) designations, contained in the sentence, did not originally describe the whole Jewish nation, but individuals or parts of it. But, even if the rabbinic parallel is only an analogy to Mt. 5:6, originating from the same religious premises and stylistic patterns, the parallel is instructive and elucidates the meaning of Mt. 5:6.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_26').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_26', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>Until now we met in the supposed Hebrew original of Jesus\u2019 Beatitudes four Hebrew construct phrases (Mt. 5, verse 3, 6 (twice) and 8). Also the \u201cpeacemakers\u201d of verse 9 is a translation of a Hebrew construct phrase. The basically Greek word<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_27');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_27');\" ><sup id=\"footnote_plugin_tooltip_101_1_27\" class=\"footnote_plugin_tooltip_text\">27<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_27\" class=\"footnote_tooltip\">See Lohmeyer, op. cit above, note 2, p. 91 and the Lexica.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_27').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_27', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> can be a verbal translation from Hebrew, but it seems more probable that the \u201cpeacemakers\u201d in the Gospel are a translation of the Hebrew \u201c<span style=\"color: #333399;\"><em>rodfe shalom<\/em><\/span>.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_28');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_28');\" ><sup id=\"footnote_plugin_tooltip_101_1_28\" class=\"footnote_plugin_tooltip_text\">28<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_28\" class=\"footnote_tooltip\">This is also Delitsch\u2019s translation.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_28').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_28', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Already Hillel said, according to the Sayings of the Fathers I, 12; \u201cBe of the disciples of Aaron, one that loves peace and pursues peace (see Ps. 34:15) &#8230;\u201d The probability that this was the Hebrew wording becomes even greater, because as it seems, there was a play on words in Hebrew which connected \u201cthose who pursue peace\u201d (<span style=\"color: #333399;\"><em>rodfe shalom<\/em><\/span>) in Mt. 5:9 with \u201cthose who are persecuted for righteousness\u2019 sake\u201d (<span style=\"color: #333399;\"><em>nirdefe \u1e93edek<\/em><\/span>) of the following verse (Mt. 5:10).<\/p>\n<p>\u201cBlessed are those who are persecuted for righteousness\u2019 sake, for theirs is the kingdom of heaven\u201d (Mt. 5:10). The promise is here identical with that to the poor in spirit in the first Beatitude (Mt. 5:3). Yet, while the translation \u201cpoor in spirit\u201d is a literary equivalent of the Hebrew phrase,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_29');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_29');\" ><sup id=\"footnote_plugin_tooltip_101_1_29\" class=\"footnote_plugin_tooltip_text\">29<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_29\" class=\"footnote_tooltip\">See above, note 2.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_29').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_29', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> a literary translation of the Hebrew behind \u201cthose who are persecuted for righteousness\u2019 sake\u201d is here impossible. We suppose that, as in five previous cases in the Beatitudes, also in this sixth case, the Hebrew wording was a construct phrase, whose second part was the Hebrew word for righteousness as in Mt. 5:6 and in some designations in the Dead Sea Scrolls. In any case, the Greek translation does not seem to be very happy. The Greek translator was here influenced by the following Beatitude (Mt. 5:11); in Greek the words \u201cfor righteousness\u2019 sake\u201d are the same construction as the words \u201con my account\u201d in Mt. 5:11 (cf. Luke 6:22). The word \u201crighteousness\u201d in Mt. 5:10 is commonly explained as referring to those who have been persecuted for their devotion to religion, for their obedience to the commandments of God<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_30');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_30');\" ><sup id=\"footnote_plugin_tooltip_101_1_30\" class=\"footnote_plugin_tooltip_text\">30<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_30\" class=\"footnote_tooltip\">See Hugo Grotius.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_30').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_30', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> or to the righteous who oppose evil causes.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_31');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_31');\" ><sup id=\"footnote_plugin_tooltip_101_1_31\" class=\"footnote_plugin_tooltip_text\">31<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_31\" class=\"footnote_tooltip\">See Calvin.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_31').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_31', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> According to these and similar explanations, the meaning of righteousness here is unique in the Gospels and not identical with the righteousness in Mt. 5:6 and 5:20. The Greek translator probably meant that Jesus spoke about those who are persecuted because they are righteous,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_32');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_32');\" ><sup id=\"footnote_plugin_tooltip_101_1_32\" class=\"footnote_plugin_tooltip_text\">32<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_32\" class=\"footnote_tooltip\">J.A. Bengel, <em>Gnomon<\/em>, Stuttgart, 1891, p. 38, wanted evidently to avoid this interpretation and writes: \u201cpropter justitiam; propter me v. sq.\u201d.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_32').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_32', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> but we should not forget that he was also influenced in his way of translation by the following verse. As far as I understand Jesus\u2019 message, it seems to me almost impossible that Jesus promised the kingdom of heaven to those who are persecuted because of their righteousness.<\/p>\n<p>Happily enough for this complex situation, it is very probable that in the Hebrew original of Mt. 5:10 there was a construct phrase, as in the previous five cases, namely \u201c<span style=\"color: #333399;\">nirdefe \u1e93edek<\/span>\u201d (the persecuted of righteousness). This supposed phrase, as already said, is similar to the \u201c<span style=\"color: #333399;\">rodfe shalom<\/span>\u201d (those who pursue peace) of the previous Beatitude of Mt. 5:9. On the other hand, \u201cthe persecuted of righteousness\u201d are also a paradoxical reversal of \u201cthose who pursue righteousness\u201d of Isa. 51:1 (see also Deut. 16:20, Proverb 15:9; 21:21). Thus, one of the explanations of the phrase in Mt. 5:10 is: Blessed are those who pursue righteousness and are therefore persecuted. But we have also to remember what we said above: construct phrases, especially those whose second component is the word \u201crighteousness\u201d, can have, at the same time, also other meanings.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_33');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_33');\" ><sup id=\"footnote_plugin_tooltip_101_1_33\" class=\"footnote_plugin_tooltip_text\">33<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_33\" class=\"footnote_tooltip\">See also above, note 21.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_33').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_33', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> We quoted above the \u201cpaupers of thy redemption\u201d from the War Scroll XI, 9 and, from the Thanksgiving Scroll V, 22 the \u201cpaupers of grace\u201d and the \u201canxious of righteousness.\u201d These appellations are characterized by a paradoxical combination of a term depicting the abject present state of God\u2019s beloved, with a second one, which proclaims triumphantly the plenty of God\u2019s grace bestowed on His elect, partially in present, and fully in the future, when those who mourn shall be comforted and the meek shall inherit the earth. If I am not wrong, we have already found two such paradoxical compound designations in the Beatitudes: the \u201cpoor in spirit\u201d in Mt. 5:3 and \u201cthose who hunger and thirst for righteousness\u201d in verse 6. Especially illuminating for the supposed \u201cpersecuted of righteousness\u201d in Mt. 5:10 are the \u201canxious of righteousness\u201d in Thanksgiving Scroll V, 22. Thus, it is plausible to suppose that the Hebrew construct phrase, which was translated into Greek as \u201cthose who are persecuted for righteousness\u2019 sake\u201d meant in Hebrew not only \u201cthose who pursue righteousness and are persecuted\u201d and \u201cthe righteous who are persecuted,\u201d but also \u201cthose who are persecuted and upon whom God\u2019s righteousness, His grace, is bestowed, who long for God\u2019s righteousness and will fully receive it in the future.\u201d The social element is not lacking also from this Beatitude: the kingdom of heaven belongs to the persecuted. Thus, the third meaning of the phrase is that which Jews evidently wanted to stress, namely the promise of God\u2019s righteousness to those who are persecuted. And the biblical phrase \u201cthose who pursue righteousness\u201d was surely present to Jesus,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_34');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_34');\" ><sup id=\"footnote_plugin_tooltip_101_1_34\" class=\"footnote_plugin_tooltip_text\">34<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_34\" class=\"footnote_tooltip\">The phrase occurs in Rom. 9:30,1 Ti. 6:11; II Ti. 2:22.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_34').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_34', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and a similar biblical phrase \u201cto pursue peace,\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_35');\" onkeypress=\"footnote_moveToReference_101_1('footnote_plugin_reference_101_1_35');\" ><sup id=\"footnote_plugin_tooltip_101_1_35\" class=\"footnote_plugin_tooltip_text\">35<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_101_1_35\" class=\"footnote_tooltip\">This phrase occurs in the New Testament in Rom. 14:19, Heb. 12:14, I Peter 3:11.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_101_1_35').tooltip({ tip: '#footnote_plugin_tooltip_text_101_1_35', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> as we supposed, is behind the \u201cpeacemakers\u201d of the previous Beatitude (Mt. 5:9). Thus, Jesus\u2019 words about the persecuted was also a deep play on words: those who long for God\u2019s righteousness and seek it in their daily life, shall reach it.<\/p>\n<p>I hope that I have shown the importance of the study of Judaism for a better understanding of Jesus\u2019 Beatitudes. They are also today a humane voice, proclaiming a hope for all of us.<\/p>\n<h2>APPENDIX<\/h2>\n<p>Mt. 5:8 is a typological commentary to Ps. 24:34: the pure in heart shall see God, they shall \u201cgo up to the mountain of the Lord and stand in the place of his holiness\u201d; to see God is a common biblical phrase for the pilgrimage to the Temple of Jerusalem,- Mt. 5:3 depends, as known, from Ps. 37:11: \u201cThe meek shall inherit the earth.\u201d Also the following Beatitude (Mt. 5:6) about \u201cthose who hunger and thirst for righteousness\u201d who \u201cshall be satisfied,\u201d is evidently influenced by the same Psalm (37:19): \u201cWhen times are bad, they shall not be distressed, and in days of famine, they shall be satisfied.\u201d We have already spoken about the Hebrew equivalent of the \u201cpeacemakers\u201d in Mt. 5:9, but why \u201cthey shall be called sons of God?\u201d It is probably useful to adduce the pacifistic saying of Rabban Yohanan ben Zakkai in Mekhilta de Rabbi Yishmael to Ex. 20:22 (ed. Horovitz &#8211; Rabin, Jerusalem, I960, p. 244) in which he speaks in connection with the peacemakers about the bringing of peace between Israel and their father in heaven. The fatherhood of God in connection with the notion of peace is already stressed in Malachi 2:10: \u201cHave we not all one father? Has not one God created us?\u201d<\/p>\n<hr \/>\n<p>Professor David Flusser is Professor of Judaism of the Second Temple period, and early Christianity, at the Hebrew University of Jerusalem.<\/p>\n<p style=\"text-align: right;\"><span style=\"color: #ff0000;\">This article was published in<\/span> <a title=\"Immanuel\" href=\"https:\/\/www.etrfi.info\/articles\/?page_id=2\">Immanuel<\/a> <a title=\"Immanuel 8\" href=\"http:\/\/www.etrfi.info\/immanuel\/issue.php?i=8\" target=\"_blank\" rel=\"noopener\">8, spring 1978<\/a>, <a title=\"scanned article, jpg-files\" href=\"http:\/\/www.etrfi.info\/immanuel\/article.php?i=8&amp;p=37\" target=\"_blank\" rel=\"noopener\">p. 37-47<\/a><br \/><span style=\"color: #ff0000;\">See also:<\/span>\u00a0<a title=\"pdf-file, searchable\" href=\"http:\/\/www.etrfi.info\/pdf\/Immanuel_08_037.pdf\" target=\"_blank\" rel=\"noopener\">www.etrfi.info\/pdf\/Immanuel_08_037.pdf<\/a><\/p>\n\n\n<p><\/p>\n<div class=\"speaker-mute footnotes_reference_container\"> <div class=\"footnote_container_prepare\"><p><span role=\"button\" tabindex=\"0\" class=\"footnote_reference_container_label pointer\" onclick=\"footnote_expand_collapse_reference_container_101_1();\">Notes<\/span><span role=\"button\" tabindex=\"0\" class=\"footnote_reference_container_collapse_button\" style=\"\" onclick=\"footnote_expand_collapse_reference_container_101_1();\">[<a id=\"footnote_reference_container_collapse_button_101_1\">+<\/a>]<\/span><\/p><\/div> <div id=\"footnote_references_container_101_1\" style=\"display: none;\"><table class=\"footnotes_table footnote-reference-container\"><caption class=\"accessibility\">Notes<\/caption> <tbody> \r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_1\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_1');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>1<\/a><\/th> <td class=\"footnote_plugin_text\">D. Flusser, \u201cBlessed are the Poor in Spirit,\u201d Israel Exploration Journal Vol. 10, Jerusalem, 1960, pp. 1-13.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_2\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_2');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>2<\/a><\/th> <td class=\"footnote_plugin_text\">See the Hebrew text of the Manual of Discipline X, 26 &#8211; XI,2, quoted above in translation. About the kind of <em>dativus<\/em> in \u201cpoor in spirit\u201d and similar construction, see Fr. Blass and A. Debrunner, <em>Grammatik des neutestamentarischen Griechisch<\/em>, ed. 14, Gottingen, 1976, Paragraph 147 (p. 159), especially note 3, and see also M. Dibelius, <em>Der Hirt des Hermas<\/em>, Tubingen, 1923, p. 427. This kind of dativus was used in Greek translations of the Hebrew \u201cconstruct phrase\u201d; see Lohmeyer-Schamauch, <em>Das Evangelium des Mt.<\/em>, Gottingen, 1962, p. 82, note 1. The Greek \u201cpoor in spirit\u201d (<span style=\"color: #333399;\">katharoi kardiai<\/span>) in Mt. 5:8 is taken from Psalm 24:4; 73:1, where in Greek the same words occur; see also Ps. 34:19 (Greek 33:19). Especaily interesting for the \u201cpoor in spirit\u201d in Mt. 5:3 is the Greek translation of \u201c<span style=\"color: #333399;\">thoe ruah<\/span>\u201d (those who err in spirit) in Isa. 29:24: \u201c<span style=\"color: #333399;\">hoi toi pneumati planomenoi<\/span>.\u201d \u201cThose who err in spirit\u201d is also a designation of the member of the sect in the Manual of Discipline XI, 1, in the passage, which we have quoted above. Thus, the \u201cerring in spirit\u201d is parallel to the \u201cpoor in spirit,\u201d which occurs both in the Dead Sea Sect and in the Beatitudes.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_3\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_3');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>3<\/a><\/th> <td class=\"footnote_plugin_text\">See D. Flusser, \u201cA New Sensitivity in Judaism and the Christian Message,\u201d <em>Harvard Theological Review<\/em>, 61, 1968, pp. 223-226. M. de Jonge, <em>The Testaments of the Patriarchs<\/em>, Assen, 1953, thought that the book is Christian. He speaks about our passage on pp. 32 and 94-96 (about the resurrection).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_4\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_4');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>4<\/a><\/th> <td class=\"footnote_plugin_text\">The text (25:4) reads: \u201c&#8230; They who were poor for the Lord\u2019s sake.\u201d I venture that the words \u201cfor the Lord\u2019s sake\u201d is a Christian interpolation, taken from the second part of the verse. This was the regular explanation of the \u201cpoor in spirit\u201d in Mt. 5:3 in the ancient Church. See below, note 20.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_5\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_5');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>5<\/a><\/th> <td class=\"footnote_plugin_text\">See the precedent note.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_6\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_6');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>6<\/a><\/th> <td class=\"footnote_plugin_text\">We have already quoted the passage in our book <em>Jesus<\/em>, Reinbek bei Hamburg, 1968, pp. 74-78.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_7\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_7');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>7<\/a><\/th> <td class=\"footnote_plugin_text\">The name occurs once in the New Testament, in a passage (2 Cor. 6:14-7:1), which is so strongly Essene that a scholar (Joseph A. Fitzmyer, \u201cQumran and the Interpolated Paragraph in 2 Cor. 6,14-7,1,\u201d <em>The Catholic Biblical Quarterly<\/em> 23, p. 271 sqq.) thinks that the passage is \u201ca Christian reworking of an Essene paragraph, which has been introduced into the Pauline letter.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_8\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_8');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>8<\/a><\/th> <td class=\"footnote_plugin_text\">See also Flavius Josephus, <em>Der j\u00fcdische Krieg<\/em>, ed. O. Michel and O. Bauernfeind, Darmstadt, 1959, Band I, pp. 438-9. I do not approve of the scepticism of this commentary.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_9\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_9');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>9<\/a><\/th> <td class=\"footnote_plugin_text\">See also M. de Jonge, op. cit. above, note 3, pp. 94-96.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_10\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_10');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>10<\/a><\/th> <td class=\"footnote_plugin_text\">The hope that instead of mourning there will be joy, which is central both in the Beatitudes and in the Test. Jud. 25:4, is expressed in a beautiful passage in the Thanksgiving Scroll XI, 19-27.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_11\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_11');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>11<\/a><\/th> <td class=\"footnote_plugin_text\">Not only in our passage, but in the whole Greek Isaiah, the Hebrew \u201c<span style=\"color: #333399;\">yaef<\/span>\u201d is always translated as \u201cto be hungry\u201d (<span style=\"color: #333399;\">peino<\/span>). This is a specific equivalent of the Greek translation of Isaiah and does not appear elsewhere. The similar Hebrew \u201c<span style=\"color: #333399;\">ayef<\/span>\u201d (in Isa. 5:27; 28:12), is translated by the same verb (as also in Deut. 25:18 : Jud. 8:5,6), and twice it is translated by the Greek \u201c<span style=\"color: #333399;\">dipso<\/span>\u201d (to be thirsty), namely in Isa. 29:8; 32:2.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_12\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_12');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>12<\/a><\/th> <td class=\"footnote_plugin_text\">The translator was compelled by his understanding (see the following note) to translate the Hebrew \u201c<span style=\"color: #333399;\">o\u1e93mah<\/span>\u201d (strength) as if it were written \u201c<span style=\"color: #333399;\">a\u1e93abah<\/span>\u201d (pain).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_13\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_13');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>13<\/a><\/th> <td class=\"footnote_plugin_text\">\u201cThat are not suffering\u201d is a reinterpretation of the Hebrew \u201c<span style=\"color: #333399;\">ejn onim<\/span>\u201d (who has no might). The Hebrew \u201c<span style=\"color: #333399;\">onim<\/span>\u201d can also have the meaning of suffering.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_14\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_14');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>14<\/a><\/th> <td class=\"footnote_plugin_text\">Here was possibly a doublet in the Hebrew text of the translation. In any case, the Hebrew \u201c<span style=\"color: #333399;\">ba\u1e25urim<\/span>\u201d (youths) reappears here also as \u201c<span style=\"color: #333399;\">be\u1e25irim<\/span>\u201d (the chosen men).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_15\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_15');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>15<\/a><\/th> <td class=\"footnote_plugin_text\">Possibly with one exception, see the precedent note.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_16\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_16');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>16<\/a><\/th> <td class=\"footnote_plugin_text\">The reinterpretation of the Hebrew wording see above, notes 11-14.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_17\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_17');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>17<\/a><\/th> <td class=\"footnote_plugin_text\">I.L. Seeligmann, The Septuagint Version of Isaiah, Leiden, 1948, p. 89, 91.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_18\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_18');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>18<\/a><\/th> <td class=\"footnote_plugin_text\">It was Jacob who drew my attention to this passage, in connection with the Dead Sea Scrolls.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_19\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_19');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>19<\/a><\/th> <td class=\"footnote_plugin_text\">Hebrew \u201cmeek\u201d and \u201cpoor\u201d is practically the same word. \u201cSpirit of meekness\u201d occurs both in the Manual of Discipline (III, 3, 8, IV, 3) and in Paul (I Cor. 4:21, Gal. 6:1).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_20\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_20');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>20<\/a><\/th> <td class=\"footnote_plugin_text\">But even so \u201cpoor in spirit\u201d <em>cannot<\/em> mean \u201cthose who know their need of God\u201d, as it is written in the New English Bible. Also the explanations \u201cwillingly poor\u201d (see Lohmeyer, op. cit. above, note 2, p. 83), current in the ancient Church, is impossible from the point of view of the Hebrew language.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_21\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_21');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>21<\/a><\/th> <td class=\"footnote_plugin_text\">See our article, quoted above, <em>Israel Exploration Journal<\/em>, Vol. 10 note 1, p. 6. The other constructions with \u201crighteousness\u201d are \u201csons of righteousness\u201d (Manual III, 20, 22 and probably IX, 14), and the \u201celect of righteousness\u201d (Thanksgiving Scroll II, 13). The last term is reflected in the Book of Enoch as \u201c<span style=\"color: #333399;\">eklektoi dikaioi<\/span>,\u201d occurs in the Aramaic translation of Isa. 12:3 and is a self-designation of the Mandaeans. See D. Flusser, \u201cThe Dead Sea Sect and pre-Pauline Christianity,\u201d <em>Scripta Hierosolymitana<\/em>, Vol. 4, Jerusalem, 1958, p. 222, note 25.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_22\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_22');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>22<\/a><\/th> <td class=\"footnote_plugin_text\">See above, note 2.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_23\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_23');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>23<\/a><\/th> <td class=\"footnote_plugin_text\">The text in the Prayerbook for the Day of Atonement, ed. D. Goldschmidt, (Hebrew), Jerusalem, 1970, p. 52: <em>Seder ha-Selihoth<\/em> (according to the Lithuanian rite) ed. D. Goldschmidt (Hebrew), Jerusalem, 1965, pp. 11-12.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_24\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_24');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>24<\/a><\/th> <td class=\"footnote_plugin_text\">See Ismar Elbogen, <em>Der j\u00fcdische Gottesdienst in seiner geschichtlichen Entwicklung<\/em>, Frankfurt\/Main, 1931, Reprint Olms, 1962, pp. 221-3 (Paragraph 33, 1-3) and notes on p. 551.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_25\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_25');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>25<\/a><\/th> <td class=\"footnote_plugin_text\">The third designation \u201cthose who long for Thy salvation\u201d depends evidently from Ps. 119:174; \u201cI long for Thy salvation.\u201d For the words occuring in the first two designations compare possibly with Ps. 107:5-9.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_26\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_26');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>26<\/a><\/th> <td class=\"footnote_plugin_text\">We hope that there will not be many readers, who by reason of apologetics will deduce that the Jewish prayer depends on Jesus. Such an assumption is only possible when there is an ignorance of the nature of ancient Judaism and its ideas. On the other hand, the parallel between Mt. 5:6 and the rabbinic prayer is clear, but the ties between the two texts are impossible to define, because the pre-history of the concluding sentence of the prayer is unknown. Is it, for instance, necessary to suppose an Essene, or semi-Essene origin of the three designations in the prayer, because Jesus\u2019 Beatitudes stem from Essenism and because similar designations occur in the sectarian literature? In any case, it seems to me that originally the three (or the first two) designations, contained in the sentence, did not originally describe the whole Jewish nation, but individuals or parts of it. But, even if the rabbinic parallel is only an analogy to Mt. 5:6, originating from the same religious premises and stylistic patterns, the parallel is instructive and elucidates the meaning of Mt. 5:6.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_27\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_27');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>27<\/a><\/th> <td class=\"footnote_plugin_text\">See Lohmeyer, op. cit above, note 2, p. 91 and the Lexica.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_28\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_28');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>28<\/a><\/th> <td class=\"footnote_plugin_text\">This is also Delitsch\u2019s translation.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_29\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_29');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>29<\/a><\/th> <td class=\"footnote_plugin_text\">See above, note 2.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_30\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_30');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>30<\/a><\/th> <td class=\"footnote_plugin_text\">See Hugo Grotius.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_31\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_31');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>31<\/a><\/th> <td class=\"footnote_plugin_text\">See Calvin.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_32\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_32');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>32<\/a><\/th> <td class=\"footnote_plugin_text\">J.A. Bengel, <em>Gnomon<\/em>, Stuttgart, 1891, p. 38, wanted evidently to avoid this interpretation and writes: \u201cpropter justitiam; propter me v. sq.\u201d.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_33\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_33');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>33<\/a><\/th> <td class=\"footnote_plugin_text\">See also above, note 21.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_34\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_34');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>34<\/a><\/th> <td class=\"footnote_plugin_text\">The phrase occurs in Rom. 9:30,1 Ti. 6:11; II Ti. 2:22.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_101_1_35\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_101_1('footnote_plugin_tooltip_101_1_35');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>35<\/a><\/th> <td class=\"footnote_plugin_text\">This phrase occurs in the New Testament in Rom. 14:19, Heb. 12:14, I Peter 3:11.<\/td><\/tr>\r\n\r\n <\/tbody> <\/table> <\/div><\/div><script type=\"text\/javascript\"> function footnote_expand_reference_container_101_1() { jQuery('#footnote_references_container_101_1').show(); jQuery('#footnote_reference_container_collapse_button_101_1').text('\u2212'); } function footnote_collapse_reference_container_101_1() { jQuery('#footnote_references_container_101_1').hide(); jQuery('#footnote_reference_container_collapse_button_101_1').text('+'); } function footnote_expand_collapse_reference_container_101_1() { if (jQuery('#footnote_references_container_101_1').is(':hidden')) { footnote_expand_reference_container_101_1(); } else { footnote_collapse_reference_container_101_1(); } } function footnote_moveToReference_101_1(p_str_TargetID) { footnote_expand_reference_container_101_1(); var l_obj_Target = jQuery('#' + p_str_TargetID); if (l_obj_Target.length) { jQuery( 'html, body' ).delay( 0 ); jQuery('html, body').animate({ scrollTop: l_obj_Target.offset().top - window.innerHeight * 0.2 }, 380); } } function footnote_moveToAnchor_101_1(p_str_TargetID) { footnote_expand_reference_container_101_1(); var l_obj_Target = jQuery('#' + p_str_TargetID); if (l_obj_Target.length) { jQuery( 'html, body' ).delay( 0 ); jQuery('html, body').animate({ scrollTop: l_obj_Target.offset().top - window.innerHeight * 0.2 }, 380); } }<\/script>","protected":false},"excerpt":{"rendered":"<p>(Matthew 5:3-12, Luke 6:20-26) In one of my articles1D. Flusser, \u201cBlessed are the Poor in Spirit,\u201d Israel Exploration Journal Vol. 10, Jerusalem, 1960, [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,16,3],"tags":[22,8,70],"class_list":["post-101","post","type-post","status-publish","format-standard","hentry","category-by-david-flusser","category-immanuel-08","category-new-testament-period","tag-beatitudes","tag-david-flusser","tag-matthew-5"],"_links":{"self":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/101"}],"collection":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=101"}],"version-history":[{"count":18,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/101\/revisions"}],"predecessor-version":[{"id":526,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/101\/revisions\/526"}],"wp:attachment":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=101"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=101"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=101"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}