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Isa. 61.1-3, (7)

Matt. 5.3-6

Luke 6.20b, 21b, 21a

(1) to preach good news to the poor

(2) to comfort all who mourn

(1) to preach good news to the poor

(7) they shall inherit the land (LXX)

(3) they will be called oaks of righteousness

(4) Blessed are those who mourn, for they shall be comforted

(5) Blessed are the meek, for they shall inherit the land.

(6) Blessed are those who hunger and thirst for righteousness, for they shall be satisfied

(21b) Blessed are you who weep now, for you shall laugh

Blessed are those who hunger now, for you shall be satisfied

The same tradition (Q?) probably lies behind both Matt. 5.4 and Luke 6.21b, and Luke modified it to heighten the parallel with Luke 6.25b. In which case Matthew has more likely preserved the earlier form, more closely echoing Isa. 61.2 (Fitzmyer, Luke 1.634; Robinson/Hoffmann/ Kloppenborg, Critical Edition of Q 48-49). In turn it becomes more likely that the echo of Isa.

evident in the sequence of beatitudes was given in the tradition known to Mat thew rather than being evidence of Matthean redaction (see further Davies and Allison, Matthew 1.436-39). On the overlap in meaning of 'poor' and 'meek' see above, chapter 12 n. 159.

The same tradition (Q?) probably lies behind both Matt. 5.4 and Luke 6.21b, and Luke modified it to heighten the parallel with Luke 6.25b. In which case Matthew has more likely preserved the earlier form, more closely echoing Isa. 61.2 (Fitzmyer, Luke 1.634; Robinson/Hoffmann/ Kloppenborg, Critical Edition of Q 48-49). In turn it becomes more likely that the echo of Isa.

evident in the sequence of beatitudes was given in the tradition known to Mat thew rather than being evidence of Matthean redaction (see further Davies and Allison, Matthew 1.436-39). On the overlap in meaning of 'poor' and 'meek' see above, chapter 12 n. 159.

Luke's portrayal of Jesus reading the passage and explicitly claiming its fulfilment (Luke 4.16-21) is an elaboration of the briefer tradition in Mark 6.1-6a, we can still be confident that his elaboration was based on a strong remembrance of Jesus making clear allusion to the passage on more than one occasion.134

The point here is that the proclamation of the good news to the poor evidently ranked at the forefront of Jesus' conception of his mission. The list of es-chatological blessings already manifest in Jesus' mission climaxes not with the most striking (the raising of the dead), but with the fact that 'the poor have good news proclaimed to them' (Matt. 7.22). The first beatitude is a benedic tion on the poor: 'Blessed are the poor . ..' (Matt. 5.3/Luke 6.20). Here is a clear answer to our question: For whom did Jesus intend his message? At or near the top of any list which Jesus himself might have drawn up were clearly 'the poor'.

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