NOTES

^* Paper presented at the "Rhetoric and Religion" Conference of the Department of New Testament of UNISA, Pretoria, SA, on August 18, 1994. I am grateful to the organisers and participants of this conference, and also to Dr. S. P. Brock of Oxford, who kindly corrected the English of this contribution. In Table 2, the Revised Standard Version is used.

¹ A. Tholuck, Philologisch=theologische Auslegung der Bergpredigt Christi nach Matthäus..., Hamburg, ²1835, p. 23. The book was still reprinted in 1872.

² E. Peterson, s.v. Bergpredigt, in Die Religion in Geschichte und Gegenwart, Zweite Auflage, I, Tübingen, 1927, Sp. 907-10, see 909. G. Bornkamm, s.v. Bergpredigt, in RGG, Dritte Auflage, I, 1957, Sp. 1047-50, see 1048. Cf. O. Betz, "Bergpredigt und Sinaitradition", in (idem), Jesus der Messias Israels, Tübingen (1987), pp. 333-84, see 349: "Am 7. Kapitel der Bergpredigt scheint jegliches Ordnungsprinzip zu scheitern."

³ Joannes Crellius, Opera omnia exegetica, Eleutheropolis (=Amsterdam), post... 1656, p. 59; cf. De la Fontaine Verwey, as quoted in note 5. Among those who find secondary insertions in the text, we mention J. Kürzinger, "Zur Komposition der Bergpredigt nach Matthäus", Biblica 40 (1959), pp. 569-89 (in Matth. 5:11-12; 6:7-15, 25-34 and elsewhere).

⁴ Eduard Meyer, Ursprung und Anfänge des Christentums, I, Die Evangelien, Stuttgart-Berlin, 1921, p. 242.

⁵ Faustus Socinus, Concionis Christi ... explicatio..., in Opera omnia, Irenopoli(= Amsterdam), post ... 1656 (Bibliotheca Fratrum Polonorum, I), pp. 1-73. see p. 9^b. The eight volumes of this Bibliotheca were possibly printed between 1665 and 1668 by Joan Blaeu; see H. de la Fontaine Verwey, Uit de wereld van het boek, III, In en om de Vergulde Sonnewyser, Amsterdam, 1979, p. 168 (kindness of dr. Visser, Amsterdam). Among recent commentators, e.g., F. W. Beare, The Gospel according to Matthew, Oxford (1981), pp. 123-38, calls Matth. 5:3-16 the Exordium to the Sermon. O. Betz (see note 2), p. 354 et alibi, designates 5:3-20 as "das Proömium ... der Bergpredigt". Cf. H. Lausberg, Handbuch der literarischen Rhetorik (München, ²1973), par. 266,269.

⁶ F. Grawert, Die Bergpredigt nach Matthäus..., 1900 (non vidi), mentioned byJ. Moffatt, s.v. Sermon on the Mount, in Encyclopaedia Biblica, IV, London, 1903, col. 4375-91, see 4377, and by C. W. Votaw in J. Hastings e.a, A Dictionary of the Bible, Extra Volume, 1906, pp. 1-45, see 12-13. A. Schenz, Die Bergpredigt in ihrer ursprügnlichen Schönheit, Augsburg, 1929. Austin Farrer, St Matthew and St Mark, Westminster, (1954), pp. 160-76. There is a very full bibliography in W. S. Kissinger, The Sermon of the Mount: A History of Interpretation and Bibliography (ATLA Bibliography Series, 3), Metuchen: Scarecrow, 1975.

⁷ Fr. Nägelsbach, Der Schlüssel zum Verständnis der Bergpredigt (BFChrTh 20:5), Gütersloh 1916. More recent: Chr. Burchard, "Versuch, das Thema der Bergpredigt zu finden", in: G. Strecker, ed., Jesus Christus in Historie und Theologie, Fs. H. Conzel-mann, Tübingen,1975, pp. 409-32, see, e.g., p. 432. See also O. Betz, 1987 (note 2), p. 366.

⁸ See, e.g., H. J. Holtzmann, Die Synoptiker (Hand-Commentar zum NT, I, 1), Tübingen-Leipzig, ³1901, p. 205, and cf. O. Betz, 1987 (note 2), pp. 376-7.

⁹ Tholuck (see n. 1), pp. 24-25.

¹⁰ A. Edersheim, The Life and Times of Jesus the Messiah (^2-31886), I-II, Grand Rapids, 1936, I, p. 530.

¹¹ Joh. Weiss, in Die Schriften des NTs, Göttingen, ¹1906, p. 248; ³1917, p. 260.

¹² C. G. Montefiore, The Synoptic Gospels, II, London, 1909, pp. 496, 487.

¹³ Th. Zahn, Das Evangelium des Matthäus, Leipzig, ²1905, p. 220; to the same effect: E. Klostermann, Die Synoptiker (Handbuch zum NT, 2.1), Tübingen, 1919, p. 179.

¹⁴ J. Jeremias, Jerusalem zur Zeit Jesu..., I-II, Leipzig, 1923, 1929, II, pp. 124-25; Die Bergpredigt (Calwer Hefte, 27), Stuttgart, 1959, p. 20.

¹⁵ Cf. Zahn (see n. 13), pp. 286-87 on Matth. 6:19-34: "... gehört ... zur Ausführung von 5,20", in J. A. Bengel’s; Gnomon (³1773) one finds, at Matth. 5:20, the note: "Scribarum maxime videbatur esse docere; pharisaeorum facere" (ed. P. Steudel, Stuttgart, 1915, p. 41). In an original edition, Tübingen, ²1759, p. 46^b.

¹⁶ V. Hassler, "Das Herzstück der Bergpredigt", Theologische Zeitschrift (Basel), 15 (1959), 90-106.

¹⁷ J. Moffatt, in Encyclopaedia Biblica, 4 (see n. 6), col. 4386.

¹⁸ See P. Roques, ed., G. W. F. Hegel, Das Leben Jesu..., Jena, 1906, p. 165.

¹⁹ E. T. C. Grosse, De consilio quod Christus in oratione montana secutus sit, Göttingen, 1818, see Tholuck (n. 1), p. 23.

²⁰ G. Ph. Chr. Kaiser (1781-1848) and E. R. Stier (ca. 1800-1862); see Tholuck (n. 1, p. 23, n. **). See, e.g., W. Grundmann (1968) ³1972, pp. 205-06, 218; E. Schweizer, NTD, 1973, pp. 130-31; G. Bornkamm in NTS 24 (1978), pp. 424, 430-31; U. Luz, 1985, pp. 185-86; O. Betz, 1987 (see note 2), p. 375; W. D. Davies & D. C. Allison, 1988, p. 63; cf. J. Gnilka, 1986, pp.111-12; C. Dietzfelbinger, ZNW 75 (1984), p. 184.

²¹ H. Pernot, Pages choisies des évangiles (Collection de l’Institut Néo-Hellénique, 2), Paris, 1925, pp. 76, 82, 84-5. In Matth. 6:13, Pernot translates peirasmo&j as "épreuve".

²² W. Bousset, Jesus (Religionsgeschichtliche Volksbücher, I.2/3), Tübingen, ⁴1922, p. 48; J. Wellhausen, Das Evangelium Matthaei, Berlin, 1904, p. 28; ²1914, p. 27.

²³ A. Plummer, 1911, p. 57.

²⁴ E.g., C. Weizsäcker, Das apostolische Zeitalter der christlichen Kirche, Tübingen-Leipzig, ³1902, pp. 380-81.

²⁵ H. D. Betz, "Kosmogenie und Ethik in der Bergpredigt", ZTK 81 (1984), pp. 139-71, see pp. 145, 161-2. Also: idem, Studien zur Bergpredigt, Tübingen, 1985, p. 101.

²⁶ G. Strecker, "Compliance — Love of one’s enemy — The Golden Rule", Australian Biblical Review 29 (1981), pp. 38-46, see 39. Cf. idem, Die Bergpredigt. Ein Exegetischer Kommentar, Göttingen, 1984, p. 156: "An zentraler Stelle..."

²⁷ E.g.: D. C. Allison, "The Structure of the Sermon of the Mount", JBL 106 (1987), pp. 423-45, see pp. 424-25.

²⁸ A. Sand, Das Matthäus-Evangelium (EdF, 275), Darmstadt (1991), p. 144.

²⁹ J. Moffatt in Encyclopaedia Biblica 4 (1903), col. 4386.

³⁰ Cf. Th. Zahn, Das Evangelium des Lucas, Leipzig, ^1-21913, p. 290: "Dieser Abschnitt ist ... von Lc in der Mitte durch den Satz unterbrochen (31): "Gemäss dem, was ihr wollt, dass euch die Leute tun...""

³¹ Cf. G. Strecker, as quoted in n. 26. Luke’s arrangement may be called, with an oxymoron, "concentric parallelism". Cf. Hermas, Mandate 8 (§ 38:10, M. Whittaker, 1956, pp. 35-6): dikaiosu/nhn a)skei=n as the middle term in a series of seventeen in-junctions.

³² A. Harnack, Sprüche und Reden Jesu (Beiträge zur Einleitung in das Neue Testament, 2) Leipzig, 1907: "Ueberall wo das christologisch-apologetische Interesse noch nicht überwog, stand das Interesse an den Geboten Jesu im Vordegrund."Cf. R. F. Collins, "Matthew’s Entolai...", in F. van Segbroeck e.a., ed., The FourGospels 1992, Fs. F. Neirynck, Leuven,1992, II, pp. 1325-48, see p. 1345 onMatth. 5:19: "... the verse ultimately urges the observance of all the commandments."

³³ A. Plummer, 1911, p. 57: "The central portion of the discourse (VI.19-VII.12) consists of three prohibitions and two commands. The prohibitions are (1) lay not up for yourselves treasures upon the earth; (2) Judge not, and (3) Give not that which is holy to the dogs. The commands are (1) Pray to your Father in Heaven; (2) Love your neighbour as yourself." For this, see Matth. 19:19. In fact, as Table 2 shows, the passage Matth. 6:19-7:12 contains seven prohibitions and nine commands. O. Betz, 1987 (see note 2) p. 349, lists "die massgebenden Imperative in Mt. 7,1-20", but overlooks or neglects those in Matth. 7:5^b (e1kbale), 6^b (mhde\ ba&lhte), 7^c (zhtei=te) and 7^e (krou/ete). Instead of ten commandments, he has only six.

³⁴ On the grammatical form, see the end of this paragraph. As a matter of course, the six imperatives and one conjunctivus prohibitivus in Matth. 6:9^b-13 are excluded from our list.

³⁵ A. M. Hunter, Design for Life. An Exposition of the Sermon on the Mount, London, (1953), p. 103. Cf. O. Betz, 1987 (see note 2), p. 333. J. Jeremias, Die Bergpredigt, 1959 (see note 14), p. 29.

³⁶ The literature is extensive. For two recent contributions, see E. M. Schuller, "The Psalm of 4Q372 1 Within the Context of Second Temple Prayer", CBQ 54 (1992),pp. 67-79, see pp. 75-79 on the invocation of God as Father; G. Schneider, "Auf Gott bezogenes "Mein Vater" und "Euer Vater" in den Jesus Worten der Evangelien", F. van Segbroeck e.a., ed., The Four Gospels, Fs. F. Neirynck, Leuven, 1992, III, pp. 1751-81; about Matthew, see pp. 1764-71, 1775-76.

³⁷ For the contrast between the two ascriptions one may compare those in the prayer of 1 Clement 59:3-4, where the contrast between high (to_n mo&non u3yiston e0n u9yi/stoij) and low (to_n e0pible/ponta e0n tai=j a)bu/ssoij) is clearly intentional.

³⁸ For varietas, see H. Lausberg (see note 5), I, p. 319; Aristotle, Rhet. 3.12 (1413b22): a)na&gkh ... metaba&llein to_ au0to_ le/gontaj... J. Magne, "Répétition de mots et exégèse dans quelques psaumes et le Pater", Biblica 39 (1958), pp. 177-97; seepp. 196-7 on Matth. 6:9^b -13, where variatio is, however, not absent.

³⁹ On Matthew’s use of verbal forms, see J. Smit Sibinga, "Matthew 14:22-33- Text and Composition", in E. J. Epp, G. D. Fee, ed., New Testament Textual Criticism...,Fs. B. M. Metzger, Oxford, 1981, pp. 15-34, pp. 19-21; cf. "Zur Kompositionstechnik des Lukas in Lk. 15:11-32", in J. W. van Henten e.a., ed., Tradition and Re- interpretation ..., Fs. J. C. H. Lebram (Studia Post-biblica, 36), Leiden, 1986, pp. 97-113; "The Function of Verbal Forms in Luke-Acts", Filología Neotestamentaria 6 (1993), pp. 31-50, where the Jewish and non-Jewish traditional background of this composition technique is illustrated.

⁴⁰ Cf. R. H. Lightfoot, History and Interpretation in the Gospels, London (1935),p. 40, mentioning Sir John Hawkins. He "was fond of pointing out that the division of chapters is apt to blind us to the correct distribution of paragraphs at this point; 8¹ belongs to 7^{27, 28} and is inappropriate as an introduction to 8^2-4, as verse 4 shows".

⁴¹ In Griesbach’s judgment (ed. 1809) it is a case of "omissio minus probabilis"; Tischendorf, ⁸1872, notes: (nil simile Lc; videbatur minuere vim sententiae?...). Zahn (see note 13), p. 193: "Einschiebung"; cf. A. Pott, Der Text des Neuen Testaments, Leipzig-Berlin, ²1919, p. 98. In 1966 the editors of the Greek New Testament had "considerable doubt", in 1983 there was a "very high degree of doubt", see alsoB. M. Metzger, A Textual Commentary..., London-New York (1971), pp. 12-13.G. Bonaccorsi, Primi saggi di filologia neotestamentaria, I, Torino (1933), p. 10: "un’inutile glossa". It was omitted by H. Greeven, Synopse, Tübingen, 1981.

⁴² The words should be omitted according to Zahn (see n. 13), p. 293, n. 8, who refers to Jerome; J. M. S. Baljon, 1900; G. A. van den Bergh van Eysinga, 1947, and others. H. D. Betz, 1984 (see note 25), p. 146, n. 33, argues from the "rhetorische Komposition der Perikope" and accepts the phrase. So does F. W. Beare, 1981.

⁴³ Plummer, 1911: Epilogue; Bonaccorsi (see n. 41), p. 87: Epilogo; F. V. Filson, 1960: closing paragraphs; F. W. Beare, 1981: Finale; Gnilka, 1986: Ausleitung, etc. Even Kari Syreeni’s "deep level plan" divides at Matth. 7:12/13, see The Making of theSermon on the Mount..., I (Annales Academiae Scientiarum Fennicae, Dissertationes Humanarum Litterarum. 44), Helsinki, 1987, p. 177. S. A. Panimolle, La struttura del discorso della montagna (Mt. 5-7), in Testimonium Christi, scritti in onore di Jacques Dupont, Brescia (1985), pp. 329-50, finds a sevenfold structure, and the last part is Matth. 7:13-28, see pp. 348-50.

⁴⁴ For Matth. 6:1-18 and 6:19-7:12 the figures are: 65 and (24 + 36 + 45) or 65 and 105 verbal forms. That is: at Matth. 6:18/19 the second large sub-section is divided according to the Golden Section (13:21 = 21:34).

⁴⁵ At Matth. 5:20, J. Weiss, 1906 (see note 11) denied, Klostermann, 1909, doubted whether there is any real connection between Matth. 5:19 and 20. For F. W. Beare, 1981, Matth. 5:20 is a new beginning; for U. Luz, 1985, the verse closes the "Introitus des Hauptteils", 5:17-20; for J. Gnilka, 1986, it forms the conclusion of the introduction, Matth. 5:2-20.

⁴⁶ A Greek inscription concerning Dionysodoros of Thasos, to be dated to the early first Century B.C., was studied in FilNeot 1993 (see note 39). The number of words is 220 (2² x 55); the number of syllables 495 (3² x 55); the number of verbal forms 11 + 11. In the Hebrew text of 2(4) Kings 8:1-6 one counts 33 verbal forms among 132 words. So the composition of Matth. 5-7 is, from the structural point of view, no exception: here as elsewhere one finds a literary design, based, in one way or another, on the numbers 11, 55 and their multiples (see FilNeot 6 [1993], pp. 36-7, 48-50).

⁴⁷ For the use of numbers with a "symmetrical structure", see J. Smit Sibinga, "Melito of Sardis. The artist and his text", in Vigiliae Christianae 24 (1970), pp. 81-104, pp. 95-96, n. 31.

⁴⁸ In the "inner room", one imagines, there is very little space. The same is true for the "narrow gate" in Matth. 7:14. In Matth. 7:1-27 teqlimme/nh (v. 14) is verbal form No. 49 out of 97: 48 + 1 + 48. Here too, the narrowest space is found in the middle. But whether, to what degree, Matth 7:1-27 is to be considered a unit, remains to be seen.

⁴⁹ See C. H. Dodd, The Authority of the Bible, London, (1928, ²1938), p. 82.

⁵⁰ J. Smit Sibinga, "Gedicht en getal..." NedTT 42 (1988), pp. 185-207, see pp. 203-04.

⁵¹ Plutarch, De Iside et Osiride, 367F.