دانلود کتاب Parables and Rhetoric in the Sermon on the Mount: New Approaches to a Classical Text

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Cover
Preface
Table of Contents
List of Abbreviations
Chapter 1: Introduction: Enigmas of the Sermon on the Mount and Ways to Solve Them
1.1 Parables in the Sermon on the Mount
1.1.1 A Neglected Feature in New Testament Scholarship
1.1.2 Parables in Recent Research
1.1.2.1 Categories and Their Relation to Jewish משלים  and Hellenistic Rhetoric
1.1.2.1.1 The So-Called Marburg School and Its Critics
1.1.2.2 Jülicher and the Recent Discussion on Metaphors/Metaphorical Language
1.1.2.2.1 Tropes and Other Figures of Speech in the More Basic Rhetorical Argumentation
1.1.2.3 The Parables as Argumentation and the Tertium Comparationis
1.1.2.3.1 The Path between One-Point Approach and Multiple Meaning
1.1.2.3.2 Two Types of Allegorical Interpretation
1.1.2.4 The Parable and the Frame
1.1.2.5 Sociological Approaches
1.1.3 Parables Compared with Other Forms of Sayings in the Sermon on the Mount
1.1.3.1 Focus on Aphorisms, Wisdom Exhortations (“Mahnworte”) and Larger Units
1.2 Rhetoric in the Sermon on the Mount
1.2.1 Genre of the Sermon on the Mount
1.2.2 The Composition of the Sermon on the Mount
1.2.2.1 Composition according to Jewish-Christian Patterns
1.2.2.2 Composition according to Themes, Key-Texts and Literary Skills
1.2.2.3 Symmetric and Chiastic Structure of the Composition
1.2.3 The Sermon on the Mount as Rhetorical Composition and as Deliberative Speech
1.2.3.1 Rhetoric and the Audience
1.3 Parables and the Sources of the Sermon on the Mount
1.3.1 An “Inaugural Discourse” as Pre-Text?
1.3.1.1 Parables and the Content of the Inaugural Speech in Q: Mark and the Gospel of Thomas as Comparison
1.3.2 Reconstruction Possible?
1.3.3 Open Questions and Criteria for the Evaluation
1.4 Parables and the Question of Wisdom versus Eschatology
Chapter 2: Rhetoric and Metaphorical Language in the Exordium
2.1 Rhetoric in the Exordium
2.1.1 The Function and Meaning of the μακάριος-Sentences
2.2 Rhetoric in Matthew’s Additions
2.2.1 The Three (Four) Additions in the Protasis
2.2.1.1 Matt 5,8: “Clean in Heart” οἱ καθαροὶ τῇ καρδίᾳ)
2.2.1.2 Matt 5,6: “Hungry and Thirsty for Righteousness”
2.2.1.3 Matt 5,3: “Poor in the Spirit” (οἱ πτωχοὶ τῷ πνεύματι)
2.2.1.3.1 Matthew Has Corrupted the Original Meaning
2.2.1.3.2 Matthew Gives the Right Interpretation
2.2.1.3.3 Matthew Makes the Meaning More Metaphorically Open
2.2.1.3.4 The Meaning of “Poor”
2.2.1.3.5 The Meaning of Spirit and the Use of the Dative
2.2.1.3.6 Traditions behind the Expression
2.2.2 The Three (Five) Additions in the Apodosis
2.2.2.1 Matt 5,5: “The Meek Shall Inherit the Earth” (κληρονομήσουσιν τὴν γῆν)
2.2.2.2 Matt 5,9: “The Peacemakers Shall Be Called Sons of God” (υἱοὶ θεοῦ κληθήσονται)
2.2.2.3 Matt 5,8: “The Pure in Heart Shall See God” (τὸν θεὸν ὄψονται)
2.2.2.4 Concluding Remarks
2.3 Rhetoric of Matt 5,11–12: Application or Part of the Propositio?
2.4 Argumentation and the Topos of “Reward” in Judaism and in the Sermon on the Mount
2.5 Rhetoric and Metaphorical Language
Chapter 3: The Propositio Matt 5,12–20 (5,12.13–16.17–20)
3.1 Extent of the Propositio and Possible Titles
3.1.1 Genre and Outline of Matt 5,12–20
3.1.1.1 Collection of Metaphorical Sayings
3.1.1.2 An Old Testament Model for the Propositio (Exod 19; Deut 28)
3.1.1.3 Structured Wisdom Sayings
3.1.1.4 Matt 5,12–20 as Transitus and Propositio
3.1.1.5 The Rhetorical Outline of Matt 5,13–16
3.1.2 The Composition of Matt 5,12–20 and Source Criticism
3.1.2.1 Matt 5,13–16 and Source Criticism
3.1.2.2 Matt 5,17–20
3.1.2.3 The Paradigms “Tradition plus Redaction” versus “Open Theory – Rhetorical Effort”
3.2 The Parable Matt 5,13 (the Metaphor of ‘Salt’)
3.2.1 Genre and Rhetorical Form
3.2.1.1 Possible to Find a Pre-Text?
3.2.2 Explanations through Other Source-Theories or from Q
3.2.3 Socio-Historical Remarks: Salt as Reality and as Metaphor
3.2.3.1 Salt – a Powerful Phenomenon
3.2.3.2 Salt Has Multiple Functions
3.2.3.3 Salt as a Metaphor
3.2.3.3.1 Salt as a Necessity, a Symbol for Something Fundamental
3.2.3.3.2 Salt as Religious Symbol
3.2.3.3.3 Attributes of Salt as a Metaphor
3.2.3.3.4 Salt as a Symbol for Friendship
3.2.3.3.5 Salt as a Disaster and Symbol for Judgement
3.2.4 Interpretation of Matt 5,13 as Parable
3.2.4.1 Perspective
3.2.4.2 People as Salt
3.2.4.2.1 The Emphatic ὑμεῖς
3.2.4.2.2 ἐστε – Indicative or Imperative?
3.2.4.2.3 The Meaning of τὸ ἅλας
3.2.4.2.4 τὸ ἅλας τῆς γῆς: What on Earth Is Meant by “γῆ”?
3.2.4.3 A Foolish Thing: Salt or Not Salt, That Is the Question
3.2.4.3.1 Become Stupid (μωρανθῇ)
3.2.4.3.2 ἐν τίνι ἁλισθήσεται
3.2.4.4 Terrible Consequence: “Except to Be Thrown Out and Trampled by Men”
3.2.4.4.1 “It Is No Longer Good for Anything” (εὶς οὐδὲν ἰσχύει ἔτι)
3.2.4.4.2 εἰ μὴ βληθὲν ἔξω
3.2.4.4.3 “Trampled by Men” (καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων)
3.2.5 Ambiguous Metaphor and a Clear Narrative
3.2.6 The Basic Meaning: Application and Keys to Its Understanding
3.3 The Metaphor of Light, Matt 5,14
3.3.1 Traditions and Motif-Historical Remarks
3.3.1.1 Jewish Parallels
3.3.1.2 Light as Metaphor
3.3.2 Interpretation
3.3.2.1 The Repetition: You Are (ὑμεῖς ἐστε)
3.3.2.2 The Light (τὸ φῶς)
3.3.2.3 Of the World (οτῦ κόσμου)
3.3.3 Conclusion
3.4 The Metaphor of the “City on the Mount” (Matt 5,14)
3.4.1 Metaphorical Use of the Motif
3.4.2 Interpretation
3.4.2.1 οὐ δύναται κρυβῆναι πόλις ἐπάνω ὄρους κειμένη
3.4.3 Conclusion
3.5 The Parable of Light and Its Effects (Matt 5,15)
3.5.1 Headings and Four Types of Interpretation
3.5.2 Genre, Structure and Rhetoric
3.5.2.1 Possible to Find a Pre-Text?
3.5.2.2 Is Matthew or Luke Closest to Q?
3.5.3 Interpretation as Parable: Metaphor, Social Reality and Perspective
3.5.3.1 Lamp and Light as Metaphors
3.5.3.2 Lamp and Lamp-Stand in Their Socio-Historical Setting
3.5.3.3 The House and Socio-Economic Reality
3.5.3.4 The Stupid versus the Right Action and the Beam of the Light
3.5.3.5 Possible “Tertium Comparationis” and the Perspective of the Narrative
3.6 Matt 5,13–16 in the Framework of the Propositio – Concluding Remarks
3.6.1 Litotes and Pleonasm in Matt 5,17–20
3.6.1.1 The Litotes in Matt 5,19 (ἐλάχιστος)
3.6.1.2 The Pleonasm in Matt 5,20 (περισσεύειν ... πλεῖον)
3.6.1.2.1 Qualitative (Theological, Eschatological) Meaning: A New Law?
3.6.1.2.2 Quantitative(-Ethical) Meaning: A New Understanding of the Law?
3.6.1.2.3 Finding the Railings: An Intentional Approach of a Hyperbolic Statement?
3.6.1.3 Hyperbolic and Paradoxical Statements as Keys to Matt 5,19–20
3.6.2 The Rhetoric of Matt 5,17–20
Chapter 4: Rhetoric, Parables and Examples in Matt 5,21–48
4.1 Theses and Antitheses
4.1.1 Core and Additions: Additions as Parables/Metaphorical Language
4.1.2 Titles for Matt 5,21–48: Are There Alternatives to “Antitheses”?
4.1.3 Rhetorical Form and Meaning of “Theses” and “Antitheses”
4.1.4 The Form and Content of the Theses
4.1.4.1 ἠκούσατε ὅτι Used Five Times
4.1.4.2 The Phrase ἐρρέθη Used in All Six Cases
4.1.4.3 The τοῖς ἀρχαίοις (Used Twice)
4.1.4.4 The Formula and the Content (Quotations and Additions)
4.1.4.5 Tentative Conclusions on the “Theses”
4.1.5 The Form and Content of the So-Called Antitheses (Correctio)
4.1.5.1. The Form and Content of the Corrections
4.1.6 The Elaboration of the Inaugural Speech in Matt 5,21(38)–48 and Luke 6,27–38
4.1.7 The Character and Outline of Luke 6,27–36 – the Heart of the Sermon on the Plain
4.1.8 The Character and Outline of Matt 5,38–48 – a Part of the Argumentatio in the Sermon on the Mount
4.2 Hyperbolic Statement on Retaliation (Matt 5,21–22)
4.2.1 Rhetoric and Interpretation of Thesis and Antithesis
4.2.2 The Thesis
4.2.3 The Antithesis: A Unique Saying
4.2.3.1 πᾶς ὁ ὀργιζόμενος (εὶκῇ) τῷ ἀδελφῷ αὐτοῦ
4.2.3.2 Guilty of Calling Names (εἴπῃ τῷ ἀσελφῷ αὐτοῦ ῥακά ... εἴπῃ· μωρέ)
4.2.3.3 The Verdict (ἔνοχος ἔσται τῇ κρίσει ... συνεδρίῳ ... γέενναν): Climax or Anticlimax?
4.2.4 Metaphorical Value and the Character of the Antithesis
4.3 The Parable on Forgiveness, Matt 5,23–24
4.3.1 Titles
4.3.2 Rhetorical Analysis and Possible Pre-Text
4.3.2.1 Genre
4.3.2.2 Outline and Style
4.3.2.3 A Pre-Text?
4.3.3 Historical Interpretation
4.3.3.1 Lack of Information and Filling the Gap
4.3.3.2 The Offering, δῶρόν σου, as Sacrifice
4.3.3.3 The Procedure (ροσφέρπῃς τό δῶρόν σου ἐπὶ τὸ θυσιαστήριον)
4.3.3.4 Offerings with Complications: Is an Interruption Possible or Impossible?
4.3.3.5 The Broken Relationship (ἔχει τι κατά σοῦ): An Unsolved Case and Possible Solutions
4.3.3.6 The Total Change in Attitude (ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου)
4.3.3.7 Resuming the Offering (τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου)
4.3.4 Theological Interpretation of Matt 5,23ff as Parable
4.3.4.1 The Right Offering: Cult Criticism in Matt 5,23ff?
4.3.4.2 Does the Parable Illustrate the Theme of Reconciliation?
4.3.4.3 The Right Attitude
4.3.4.4 Perspective, Point of View (the “You” and the “Brother”)
4.3.4.5 Intended Language and a Constructed Parable
4.4 The Parable on Reconciling the Adversary (Matt 5,25–26)
4.4.1 Title and Tendencies in Scholarship
4.4.2 Rhetorical Analysis
4.4.2.1 Genre
4.4.2.2 Outline and Style
4.4.3 Q as Source? Does Matthew or Luke Have a More Original Text?
4.4.3.1 The Different Context in Matthew and Luke
4.4.3.2 The Application
4.4.3.3 The Narrative
4.4.4 Historical Interpretation of the Imagery
4.4.4.1 The Case and Procedure
4.4.4.2 Verdict (εἰς φυλακὴν βληθήσῃ) and Payback (ἀποδῷς τὀν ἔσχατον κοδράντην)
4.4.5 Theological Interpretation: A Single or Many Tertia Comparationis
4.4.5.1 The Features Time and Decision-Making in Matt 5,25–26
4.4.5.2 Goodwill (εὐνοῶν) as Key Word: A New Start?
4.4.5.3 Yielding of One’s Claim and Seeking Reconciliation
4.4.5.4 ὁ ἀντίδικος as Tertium Comparationis: Is ἀντίδικος God and Not the Adversary?
4.4.5.5 Is Precautionary Measure and Clever Foresight the Point?
4.4.5.6 Time and Timing and “Morality of Expediency”
4.4.5.7 To Be Judged and Judgement as the Tertium Comparationis
4.4.5.8 An Alternative Approach
4.4.6 Construction of the Parable
4.4.6.1 Perspectives (Point of View) and Application
4.4.6.2 Between Metaphors and Allegory: Intended Language
4.4.7 Matt 5,21–26 – Decomposed and as a Composition
4.5 Parable on Self-Control and True Wholeness (Matt 5,29–30)
4.5.1 Context, Titles and Tendencies in the History of Interpretation
4.5.2 Rhetorical Analysis
4.5.2.1 Outline
4.5.2.2. Rhetorical Tools
4.5.3 Why Is the Tradition Quoted Twice?
4.5.4 Socio-Historical Remarks on the Hyperbole of Destroying Eye and Hand
4.5.4.1 Right Eye and Right Hand
4.5.4.2 The Notion κανδαλίζεισ σε
4.5.4.3 Dramatic Actions Must Be Taken: Mutilation?
4.5.5 Theological Application and the Interpretation as Parable
4.5.5.1 It Is Better for You (υμφέρεισ γάρ σοι)
4.5.5.2 Socio- and Motif-Historical Remarks on the “Whole Body”-Concept
4.5.5.3 The Final Disaster: To Be Thrown into Hell
4.5.5.4 Tertium Comparationis?
4.5.5.5 The Perspective (Point of View) and Intended Language and Not Allegories
4.5.5.6 The Parable as Part of the Antithesis
4.6 Matt 5,34–36.37: Return Truthfully Loyalty to God
4.6.1 Titles
4.6.2 Genre and Outline
4.6.2.1 The Incongruence between Thesis and Antithesis
4.6.2.2 The Casuistic Addition
4.6.2.3 The Paradox Matt 5,34–36 (Three Possible Objects and a Fourth)
4.6.2.4 The Paradox Matt 5,36b (to Make Black White – and Not Vice Versa)
4.6.2.5 The Paradox Matt 5,37: Alternative to or Rejection of Oaths?
4.6.2.6 What Is Evil-Doing or Who is Doing Evil?
4.6.2.7 The Metaphorical Sayings as Part of the Antithesis
4.6.2.8 To Give Back an Oath to the Lord Is the Issue
4.7 Metaphorical Language in Matt 5,38–42
4.7.1 Titles and Types of Interpretation
4.7.2 Genre and Rhetorical Outline
4.7.2.1 Rhetoric
4.7.3 The Enigma of the Thesis and Antithesis
4.7.3.1 The Thesis
4.7.3.2 The Antithesis
4.7.3.2.1 What Does μὴ ἀντιστῆναι τῷ πονηρῷ Mean?
4.7.3.2.2 The Term ἀνθίστημι
4.7.3.2.3 The Logic in Matt 5,38ff and the Old Testament
4.7.4 Matt 5,38–42: Examples/Hyperbole in a Rhetorical Context
4.7.4.1 The Relation between μὴ ἀντιστῆναι τῷ πονηρῷ and the Examples
4.7.4.2 Climax or Anticlimax in the Examples: How Arbitrary or Precise Are the Examples?
4.7.4.3 Perspective (Point of View)
4.7.4.4 Matt 5,39: First Example: Personal Insult or Legal Case?
4.7.4.4.1 The Violent Action
4.7.4.4.2 The Surprising Reaction
4.7.4.4.3 Possible and Probable Implication
4.7.4.5 Matt 5,40: Is the Second Example from a Legal Case?
4.7.4.5.1 The Imagery: Legal Case or Robbery? Clothing and Confusion
4.7.4.5.2 Generosity and Not Halakhic Decision: ἄφες αὐτῷ καἱ τὸ ὶμάτιον
4.7.4.6 Matt 5,41: A Third Example about Actions in an Occupied Country
4.7.4.6.1 The Provocation
4.7.4.6.2 The Surprising Reaction, ὕραγε μετʹ αὐτοῦ δύο
4.7.4.7 Matt 5,42: Fourth/Fifth Example on Giving and Receiving (Benefactor Institution)
4.7.4.7.1 The Imagery in Light of Jewish Texts and the Benefactor Institution
4.7.4.7.2 The Two Imperatives (όςδ – μὴ ἀροσταφῇς): Ethical and Theological Sayings
4.7.5 The Character and Message of the Fifth Antithesis
4.7.5.1 The Thesis: The Logic of Lex Talionis and the Theme of Retaliation
4.7.5.2 The Antithesis: The Logic of Evil and the Theme of Renunciation
4.7.5.3 Examples as Metaphorical Language
4.7.5.3.1 The First Three Examples: Innocent, Patient Suffering or Royal Generosity
4.7.5.3.2 The Last Examples: The Logic of Generosity
4.7.5.3.3 Honour and Shame in the Two Groups of Examples
4.7.5.4 The Metaphorical Sayings as Part of the Antithesis
4.7.5.5 Limitations of the Text: What the Text Does Not Say
4.7.5.6 Preparing for a Virtue Ethics
4.8 Maxim and Example on Generosity (Matt 5,43–47)
4.8.1 Title and Models of Interpretation
4.8.2 Inconsistency between Thesis and Antithesis
4.8.2.1 Is the Strange Thesis a Quotation from the Old Testament?
4.8.2.2 Matt 5,43 as a General Topic
4.8.2.3 The Antithesis and the Additions
4.8.3 Rhetorical Tools
4.8.4 Maxim about God’s Sun and Rain (Matt 5,45)
4.8.4.1 God’s Sun and Rain
4.8.4.2 God’s Sons and His Universal Agenda
4.8.5 Example: Greeting Pagans and Publicans (Matt 5,46–47)
4.8.5.1 To Give Greetings as Metaphor
4.8.5.2 Stereotypes as Comparison (οὐχὶ καὶ οἱ τελῶναι/οὀχἱ καἱ οὶ ἐθνικοί)
4.8.5.3 The “More-Than” Principle (τίνα μισθὸν ἔχετε; and τί περισσὸν ποιεῖτε;)
4.8.5.4. The Message of the Last Antithesis
4.9 The Six Antitheses in Rhetorical Perspective and Their Theological Impact
4.9.1 The Form and Content of Theses and Antitheses
4.9.2 The Theses as Topoi
4.9.3 The Antithesis in Hellenistic Rhetorical Context: Topoi and Status (νομικαἱ στάσεις)
4.9.4 The Antitheses as an Ethical Discourse or Commandments
Chapter 5: Rhetoric and Metaphorical Language in Matt 6,1–18 (Argumentatio II)
5.1 The Rhetoric of Matt 6,1–18 (on True Reward)
5.1.1 Headings
5.1.2 Context and Setting
5.1.3 The Genre: Ethical Issues or Halakhic Decisions?
5.1.4 Outline – an Antithetical Structure
5.1.5 Point of View and Tertium Comparationis
5.1.6 Rhetorical Opponents in Matt 6,1–18 Compared with Other Parts of the Sermon on the Mount
5.1.7 Are οἱ ὑποκριταί Rhetorical Figures or Real Historical Persons?
5.1.8 The ὥσπερ οἱ ἐθνικοί and Its Rhetorical Function
5.2 The Hyperbolical and Paradoxical Statements
5.2.1 When the Trumpet Sounds: Matt 6,2 as Hyperbolic Statement?
5.2.2 Left and Right Hand: A Paradoxical Statement (Matt 6,3)
5.2.3 Outdoor Prayer-Meetings: Matt 6,5 as Hyperbolic Statement
5.2.4 Matt 6,6 as Hyperbolic and Paradoxical Statement
5.2.5 Invisible? A Hyperbolic and Paradoxical Statement in Matt 6,16
5.2.6 “Wash Your Face, Put Oil on Your Head” – a Paradoxical Statement?
5.3 Matt 6,1–18 and Its Rhetorical Context
Chapter 6: Parables in Matt 6,19–34 (Argumentatio III)
6.1 Titles and Genre
6.2 The Rhetoric of Matt 6,19–7,12
6.2.1 Argumentation and Outline
6.3 Parables and Metaphors in Matt 6,19–24
6.3.1 Parable on Gathering True Values (Matt 6,19–21)
6.3.1.1 Titles and Tendencies in Scholarship
6.3.1.2 Rhetoric and Source Criticism
6.3.1.2.1 Genre, Outline and Rhetorical Features
6.3.1.2.2 Sequence, Audience, Content and Wording of the Maxim in the Sermon on the Mount and in Luke
6.3.1.3 Interpretation of the Parable
6.3.1.3.1 Tertium Comparationis and Point of View
6.3.1.3.2 Motif History of a Conventional Metaphor
6.3.1.3.3 The Threats
6.3.1.3.4 Heavenly Treasures and the Rabbinic Conception of Reward
6.3.1.3.5 Heart and Treasure: Internal Treasure?
6.3.1.3.6 Honour and Pride
6.3.1.4 Conclusion
6.3.2 Parable on True Enlightening (Matt 6,22–23)
6.3.2.1 Titles and Tendencies in Recent Research
6.3.2.2 Context and Audience in the Sermon on the Mount, Luke and the Gospel of Thomas
6.3.2.3 Does the Text in the Sermon on the Mount Have an Aramaic Background?
6.3.2.4 Genre, Outline, Rhetorical Tools – and the Perspective
6.3.2.5 The Rhetorical Style
6.3.2.6 Perspective and Source/Target Domain
6.3.2.7 The Interpretation of Matt 6,22–23 as Parable
6.3.2.7.1 Matt 6,22a – a Definition and a Parable
6.3.2.7.2 “Intromission” or “Extramission” and the Hellenistic Context
6.3.2.7.3 The Theme of Enlightening of the Body and the Jewish Context
6.3.2.7.4 Matt 6,22b–23b: Imagery of a Good Eye or a Bad Eye
6.3.2.7.5 The Disputed Term ἁπλοῦς
6.3.2.7.6 The Evil Eye (ὀφθαλμὸς πονηρός) as a Term and Concept
6.3.2.7.7 Body Language Once More (ὅλον τὁ σῶμά σου φωτεινὸν/σκοτεινὸν ἔσται)
6.3.2.7.8 Matt 6,23c/d: Possible Outcome (εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν)
6.3.2.7.9 What Does the Light in You (ἐν σοὶ) Mean? An Application?
6.3.2.7.10 The Final Warning: “How Great Is That Darkness!” (τὸ σκότος πόσον)
6.3.2.7.11 Conclusion of the Interpretation as Parable
6.3.2.8 Intended Language and Extended Meaning
6.3.2.9 Matt 6,22–23 as Part of Matt 6,19–24
6.3.3 The Parable on True Stewardship (Matt 6,24)
6.3.3.1 Possible Titles
6.3.3.2 Rhetorical Analysis of Matt 6,24 and Its Context
6.3.3.2.1 Source-Critical Remarks
6.3.3.2.2 Genre and Outline
6.3.3.3 Interpretation of Matt 6,24 as Parable
6.3.3.3.1 Matt 6,24a: First Step: the Impossibility of Having Two Masters
6.3.3.3.2 Socio-Historical Comments to the Imagery (Patron/Client, Slave and Two or More Masters)
6.3.3.3.3 Matt 6,24b/c: Either-Or (Hate or Love/Despise or Be Devoted)
6.3.3.3.4 Honour and Shame and the Topic of Friend and Foe
6.3.3.3.5 Matt 6,24d: God or Mammon
6.3.3.3.6 Conclusion of the Interpretation as Parable
6.3.3.4 Eschatological Message or Theological Ethics in Matt 6,19–24
6.3.3.5 The Extended Meaning of Matt 6,24
6.4 Parables in the Diatribe on Anxiety (Matt 6,25–34)
6.4.1 Possible Titles
6.4.2 Context, Source Criticism and the Textual Question
6.4.2.1 A Common Text behind the Sermon on the Mount and Luke 12,22ff?
6.4.2.2 The Text/Two Parables in Other Early Sources
6.4.2.3 The Textual Tradition
6.4.2.4 Decomposition of the Text Is Possible, but Is It Necessary?
6.4.3 Rhetorical Analysis
6.4.3.1 Genre
6.4.3.2 Rhetorical Outline
6.4.3.3 Rhetorical Figures
6.4.3.4 Point of View/Perspective
6.4.4 The Socio-Historical and Philosophical Setting
6.4.4.1 The Phenomenon of Worrying and the Key word εριμνμᾶν
6.4.5 Maxim on Soul/Body versus Food/Clothes (Matt 6,25)
6.4.5.1. Body Language as Metaphorical Language
6.4.6 Two Examples Illustrating a Maxim (Matt 6,26.28ff)
6.4.6.1 Comparison between the Two Parables (on Birds and Plants)
6.4.6.2 The Interpretation of the Parables as Parables
6.4.7.3 Parable on Birds in the Sky (Matt 6,26)
6.4.7.3.1 Motif History
6.4.7.3.2 Birds (and Other Animals) as Examples
6.4.7.3.3 God’s Providence for the Birds (and Other Creatures)
6.4.7.3.4 “Look at the Birds of the Air” ἐμβλέψατε
6.4.7.3.5 The Story: They Do Not Sow or Reap or Store away in Barns
6.4.7.3.6 Conclusion
6.4.7.4 Parable on the Plants of the Fields (Matt 6,28–30)
6.4.7.4.1 Lilies or Grass of the Field?
6.4.7.4.2 The Growing Potential (καταμάθετε ... πῶς αὐξάνουσιν)
6.4.7.4.3 The Lack of Work (οὐ κοπιῶσιν οὐδὲ νήθουσιν)
6.4.7.4.4 Their Beauty: More than Solomon
6.4.7.4.5 The Sad Destiny and Intended Language
6.4.7.4.6 The Double Theological Argumentation
6.4.7.4.7 Conclusion
6.4.7.5 Paradoxical Statement on Length (Matt 6,27)
6.4.7.5.1 Literary Form
6.4.7.5.2 ἡλικία – ἕνα πῆχυν
6.4.7.5.3 Tertium Comparationis and Conclusions
6.5 The Parables in Matt 6,25–34 and Their Meaning
6.5.1 Eschatological Treatise or Wisdom Reflections
6.5.2 The Function of the Imperatives
6.5.3 The Function of the Parables: Otherwise No Comparison
6.5.4 The Levels of Argumentation from a Theological Perspective
6.5.5 Kierkegaard on the Function of the Parables
Chapter 7: Parables on Reciprocity in Matt 7,1–12 (Argumentatio IV)
7.1 The Rhetoric of Matt 7,1–12
7.1.1 A Bridge between 6,19–34 and 7,1ff?
7.1.2 Rhetorical Outline in Matt 7,1–12
7.2 Maxim on Measuring (Matt 7,2, in the Context of 7,1–5)
7.2.1 Titles and Scholarly Approaches
7.2.2 Socio-Historical Remarks and Glimpses of the Motif History
7.2.3 Rhetorical Analysis: Genre, Style and Point of View
7.3 Parable on Hypocritical Stringiness/Parsimony (Matt 7,3–5)
7.3.1 Title
7.3.2 A Peculiar Tradition History
7.3.3 Glimpses of the Motif History
7.3.3.1 The Imagery and Metaphors: Speck and Log, or Something Else?
7.3.4 Rhetorical and Theological Interpretation
7.3.4.1 Genre and Outline
7.3.4.2 The Construction of the Parable: Perspective and Tertium Comparationis
7.3.4.3 Metaphors, Hyperboles and Point of View
7.3.4.4 You Hypocrite, ὑποκριτά!
7.3.4.5 The Imperatives (ἔκβαλε πρῶτον ... τότε διαβλέψεις)
7.3.4.6 Extended Meaning of Judging and Measuring
7.4 Examples of Ridiculous Wasteful Behaviour (Matt 7,6)
7.4.1 A Crucial Question: What Is the Context?
7.4.2 Titles and Tendencies in Scholarship
7.4.3 The Origin of the Saying
7.4.4 Rhetorical and Theological Interpretation of the Parable
7.4.4.1 Genre
7.4.4.2 The Metaphors in the Graeco-Roman World: Socio-Historical Remarks
7.4.4.3 Was Matt 7,6 Standard Polemic and a Proverbial Saying?
7.4.4.4 Four Types of Interpretation of Matt 7,6
7.4.4.4.1 The Allegorical Reading: Matt 7,6 as a Cultic Rule in Light of the Holiness Code
7.4.4.4.2 Aramaic Language as the Key to Matt 7,6
7.4.4.4.3 One Feature/Aspect in the Imagery as Key to the Interpretation
7.4.4.4.4 Perspective, Socio-Historical Approach and a Comprehensive View
7.4.5 Matt 7,6 in a Broader Thematic Context of Matt 7,6–11/12
7.4.5.1 Giving, Benefactors and Three Kinds of Reciprocity in Matt 7,6–11
7.4.5.2 Benefactors and the Theme of “Giving and Receiving”
7.4.5.3 Benefactor and the Three Types of Reciprocity: Marcel Mauss and Matt 7,6–12
7.4.5.4 Reciprocity and Generosity: Symmetric and Asymmetric Relations in Matt 7,1–12
7.5 Matt 7,7–8 – a Hyperbole or a Saying on Prayer (Like Luke 11)?
7.5.1 Titles and Theme of Matt 7,7–11
7.5.2 Metaphorical Meaning?
7.5.3 Knocking and Opening – Seeking and Finding
7.5.4 Asking/Praying and Receiving
7.6 Parable on Giving (Matt 7,9–11)
7.6.1 Title and Tendencies in Scholarship
7.6.2 Ways of Interpretation
7.6.3 Context of the Parable and the Meaning of ἤ
7.6.4 Source Criticism and Socio-Historical Remarks
7.6.4.1 Is Matthew or Luke Closer to Q?
7.6.4.1.1 The Frame and the Audience (Matt 7,9a and Luke 11,11a)
7.6.4.1.2 The Parable (Matt 7,9b–10 and Luke 11,11b–12)
7.6.4.1.3 The Application (Matt 7,11 and Luke 11,13)
7.6.4.2 Socio-Historical Remarks on the Narration
7.6.5 Interpretation as Parable
7.6.5.1 Genre
7.6.5.2 Outline and Rhetorical Forms
7.6.5.3 The Construction of the Parable: Perspective, Point of View and Intended Language
7.6.5.4 Interpretation of the Narrative (Matt 7,9b–10)
7.6.5.4.1 For Bread a Stone and for Fish a Snake?
7.6.5.4.2 Interpretation of the Simple and Extended Application (Matt 7,11)
7.6.5.4.3 “If You Then, Being Evil …” (εἰ οὖν ὑμεῖς πονηροὶ ὄντες)
7.6.5.4.4 Good Gifts (δόματα ἀγαθά)
7.6.5.4.5 From the First to the Second Application (πόσῳ μᾶλλον)
7.6.5.4.6 Your Heavenly Father (ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς)
7.6.5.4.7 Give Good Things to Those Who Ask Him (δώσει δόματα ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν)
7.6.5.5 Conclusion
7.7 Matt 7,1–12 as a Unit and the Role of the Golden Rule within 7,1–12
7.7.1 The Golden Rule as a General Statement and within the Context of 7,1–12
7.7.2 The Significance of the Many Parallels and the Positive Form of the Parable
Chapter 8: Parables as Peroratio (Matt 7,13–27)
8.1 Titles
8.2 Rhetoric and Source Criticism in the Peroratio
8.2.1 Source-Critical Remarks: Can We Reconstruct the Original Order and Content?
8.3 The Metaphors of “Gates” and Way/Crossroad (Matt 7,13–14)
8.3.1 Title and Tendencies in Scholarship
8.3.2 Textual Tradition and Source Criticism
8.3.3 Socio-Historical Remarks on the Metaphors of “Gate” and “Way”
8.3.3.1 Socio- and Motif-Historical Remarks on “Gate”
8.3.3.2 The Gate as Metaphor
8.3.3.3 Socio- and Motif-Historical Remarks on “Way”
8.3.4 The Rhetoric and the Interpretation as Parable
8.3.4.1 Genre: Wisdom Saying or Allegory
8.3.4.2 Form, Outline, Rhetorical Style
8.3.4.3 Theological Interpretation
8.3.4.3.1 The Imperative εἰσέλθατε (διὰ τῆς στενῆς πύλης)
8.3.4.3.2 Characteristics of Gates and Ways
8.3.4.3.3 The End of the Road: ἀπάγουσα εἰς τὴν ἀπώλειαν ... οὶ εὑρίσκοντες αὐτήν
8.3.4.3.4 To Enter through and to Find: οἱ εἰσερχόμενοι διʹ αὐτῆς ... οἱ εὑρίσκοντες αὐτήν
8.3.4.3.5 Many or Few: πολλοί – ὀλίγοι
8.3.4.3.6 Conclusions: Tertium Comparationis, Perspective, Intended and Implicit Meaning
8.3.4.3.7 Intended and Implicit Meaning in Matt 7,13–14
8.4 Parable on Self-Deception and Seducing Others (Matt 7,15)
8.4.1 Titles
8.4.2 The Parable as Allegory: Possible Identification of the False Prophets
8.4.3 The Parable Character and Its Interpretation
8.4.3.1 The Warning and Prophets in Matthew
8.4.3.2 The Hyperbolic and Paradoxical Image
8.4.3.2.1 Sheep Are the Opposite of Wolves
8.4.3.3 Conclusion
8.5 Metaphors of “Tree and Fruit” (Matt 7,16–20)
8.5.1 Titles and Types of Interpretation
8.5.2 Rhetorical Criticism and Source-Critical Remarks
8.5.2.1 Literary Context
8.5.2.2 Outline and Rhetorical Tools
8.5.2.3 Can the Oldest Tradition Be Found?
8.5.2.4 The Order and Wording
8.5.2.5 The Imagery as Such (Impossibility Saying)
8.5.2.6 Frame and Goal
8.5.2.7 Matthew’s Addition and the Possible Original Source
8.5.3 Interpretation as Parable
8.5.3.1 Perspective
8.5.3.2 Fruit: Glimpses of the History of the Motif
8.5.3.3 Conventional Metaphors and Tertium Comparationis
8.5.3.4 The Thesis: Knowledge/Recognition as Goal
8.5.3.5 The Imagery and Impossibilities as Premise
8.5.3.6 Tree and Fruit
8.5.3.7 Why Thorns, Thistles, Vine and Figs?
8.5.3.8 First Application: Necessary Effect. Good Fruit and Deeds as Fruit on a Tree
8.5.3.9 Second Application: The Dimension of Hidden Existence and Judgement
8.5.3.10 Conclusion
8.6 Parable on the Last Judgement (Matt 7,22–23)
8.6.1 Titles and Tendencies in Scholarly Interpretation
8.6.2 Preparing for the Interpretation
8.6.2.1 Context and Source-Critical Observations
8.6.2.2 The Saying in Matt 7,21
8.6.2.3 The Parable: Has Matthew or Luke the Most Original Text?
8.6.3 Genre, Outline, Perspective
8.6.3.1 Genre
8.6.3.2 Outline, Rhetoric, Perspective (Point of View)
8.6.4 Interpretation as Parable
8.6.4.1 The Scene (“Many Will Say to Me”, πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ)
8.6.4.2 The Apologies: “Lord, Lord” (κύριε κύριε) and “In Your Name” (τῷ σῷ ὀνόματι)
8.6.4.3 The Mighty Acts
8.6.4.4 Refutations: “Then I Will Tell Them Plainly” (τότε ὁμολογήσω αὐτοῖς)
8.6.4.5 What Does ἀνομία Mean? Who Are οἱ ἐργαζόμεινοι τὴν ἀνομίαν?
8.6.4.6 The Motif of Deeds instead of (Too Many) Words
8.7 A House on a Rock Endures: The Parable Matt 7,24–27
8.7.1 Titles and Tendencies in Scholarship
8.7.2 Rhetoric and Source Analysis
8.7.2.1 Genre and Its Implications: Reevaluating Old Labels
8.7.2.2 One or Two Parables? Antithesis, Synkrisis and Other Rhetorical Forms
8.7.3 The Frame: Source Criticism and Interpretation
8.7.3.1 The Parable and the Frame: Can We Cut the Parable Out of the Frame?
8.7.3.2 Interpretation of the Frame/Introduction (7,24.26) as a Challenge
8.7.3.3 First Frame: πᾶς οὖν ὅστις ὰκούει μου τοὐς λόγους τούτους καὶ ποιεῖ αὐτούς
8.7.3.4 Hearing in Jewish and Christian Contexts
8.7.3.5 Second Frame: ἀνδρὶ φρονίμῳ versus ἀνδρὶ μωρῷ (Matt 7,24.26)
8.7.4 The Parable: Source Criticism and Motif History
8.7.4.1 Source-Criticism and History of Tradition
8.7.4.2 Is Matthew or Luke Closer to Q?
8.7.4.3 The Imagery in Its Contemporary Context
8.7.5 Interpretation of the Parable (Matt 7,24–25.26–27)
8.7.5.1 The Four Metaphors
8.7.5.1.1 Motif- and Socio-Historical Remarks on “House-Building” (οἰκία, בית)
8.7.5.1.2 The Image of the Rock (πέτρα) and the Metaphor of a House on a Rock
8.7.5.1.3 The Notion of “Building” (οἰκοδομέω, Hebr. בנה)
8.7.5.1.4 Foundation, θεμελιόω/θεμέλιος on Rock or “Sand” (ἄμμος, Hebr. עפר)?
8.7.5.1.5 The Threats (7,25.27): The Storm as Natural Events and as Intended Language
8.7.5.1.6 The Result (7,25.27) Is Everything
8.7.5.2 Interpretation of Matt 7,24–27 as Parable
8.7.5.2.1 Application and Parable: What Are the Tertium Comparationis and the Point of View?
8.7.5.2.2 Story-Economy: Additions and Repetitions. Constructed for the Aims of Interpretation
8.7.5.2.3 Overstatements
8.7.5.2.4 Conclusion
8.7.5.2.5 The Argumentation as Part of the Peroratio
Chapter 9: Concluding Remarks: Parables as a Key to the Interpretation of the Sermon on the Mount
9.1 Preliminary Remarks: The Sources of the Sermon on the Mount
9.1.1 The Genre of Q
9.1.2 The Speeches in the Gospel Tradition
9.1.3 Few Overlaps between Mark and Q: Mark- and Q-Overlaps in a New Light
9.1.4 Thomas and the Sermon on the Mount
9.1.5 The “Inaugural Speech” – More than a Hypothesis
9.1.6 Can Material outside the Sermon on the Plain/ Sermon on the Mount Be Part of the Inaugural Speech?
9.1.7 Can We Reconstruct a Fundamental (Inaugural) Speech?
9.1.8 Final Observations on Q in Light of the Sermon on the Mount
9.2 Rhetorical Argumentation in the Sermon on the Mount
9.2.1 Rhetorical Genre Is Deliberative, Protreptic Speech
9.2.2 Rhetorical Outline as Protreptic Speech
9.2.3 Rhetorical Tools: Proofs, Authoritative Sayings and Mutual Consent
9.2.3.1 Loci Communes
9.2.3.2 The Sermon on the Mount and Justin – the περί-Discussions in the Early Church
9.2.3.3 The Rhetorical Function of Tropes
9.3 Parable and Metaphorical Language as Key
9.3.1 Parables, Similes and Metaphorical Language
9.3.1.1 The Frame and the Parables in the Sermon on the Mount
9.3.1.2 Inventory in the Parables and Conceptual Constructions
9.3.1.3 Tertium Comparationis (Openness, Point of View, Intended Language)
9.3.1.3.1 The Openness of Most Imagery
9.3.1.3.2 The Application and the Imagery Are Intertwined
9.3.1.3.3 The Intended Language Opens and Restricts the Potential in the Imagery
9.3.1.3.4 Struggle against an Allegorical Fallacy and the New Allegorical Interpretation
9.3.2 Hyperbolic Language and the Realism of the Demands
9.3.2.1 The Parables and Metaphorical Sayings
9.3.2.2 Parables and the Argumentation in the Sermon on the Mount
9.4 Rhetoric and Ethical Argumentation in the Wisdom Sayings
9.4.1 The Rhetoric of Authoritative Sayings – Theological Statements
9.4.1.1 The Beatitudes as Authoritative Sayings
9.4.1.2 The I-Sayings
9.4.1.3 Correctio
9.4.1.4 Apodictic Statements
9.4.1.5 Theological Statements
9.4.1.6 Judgement Sayings
9.4.2 Other General Statements: πᾶς/ὅς/ὅστις-Sentences
9.4.3 The Rhetoric of Mutual Consent – Deliberative Speech
9.4.3.1 Conditional εἰ- and ἐάν-Clauses
9.4.3.2 The συμφφ ·ρει/טוֹב-Sentences
9.4.3.3 Aphorisms Demonstrating the Inner Meaning as Key to the Understanding
9.4.3.4 The Questions
9.4.3.5 Admonitions and Exhortations
9.5 Rhetoric of Decision-Making: The Impact of Many Imperatives in the Sermon on the Mount
9.5.1 The Forms: Future, Present and Aorist Imperatives
9.5.2 Admonitions: Does the Sermon on the Mount Primarily Give Warnings?
9.5.3 Positive Exhortations: Encouraging Ethics
9.5.3.1 Reasons for the Exhortations and Admonitions
9.5.3.2 Imperatives and Ethical Argumentation
9.5.4 Ethical Norms and the Imperatives, Aphorisms and Parables
9.5.4.1 Universal Ethics for Would-Be Disciples
9.5.4.2 The Norms
9.5.4.2.1 The Antitheses as Moral Statements
9.5.4.2.2 Wisdom and Parables
Bibliography
Language Tools
Hebrew and Aramaic (of the Tanak and Rabbinic Literature)
Greek
Aramaic (of the New Testament)
Coptic
Sources: Bible
Tanak
Septuagint
New Testament
Intertestamental Jewish Sources
Apocrypha
Josephus and Philo
Qumran
Hellenistic Sources
Rabbinic Sources
Mishnah
Tosefta
Talmud Bavli
Talmud Yerushalmi
Avot de Rabbi Natan
Targum
(Halakhic) Midrashim, Collections
Gospel of Thomas
Church Fathers and Reformation
Secondary Literature
Studies on the Rabbinic Parallels
Commentaries to the Synoptics
Studies on Parables
Studies on Rhetoric
Other Studies
Index of Ancient Sources
1. Old Testament
2. Septuagint and Old Testament Pseudepigrapha
3. Qumran
4. Philo and Josephus
5. New Testament
6. Apostolic Fathers
7. New Testament Apocrypha, Nag Hammadi and Christian Oxyrhynchus
8. Rabbinic Judaism
9. Church Fathers
10. Greek and Latin Authors
11. Other Sources
Index of Modern Authors
Index of Subjects