2 And he opened his mouth and taught them, saying: 3 Blessed are the poor [πτωχοὶ] in spirit, since theirs is the kingdom of the heavens. 4 Blessed are those who mourn [πενθοῦντες], since they will be comforted [παρακληθήσονται]. 5 Blessed are the meek [πραεῖς], since they themselves will inherit the land [κληρονομήσουσιν τὴν γῆν]. 6 Blessed are those who hunger [πεινῶντες] and thirst [διψῶντες] for justice, since they themselves will be satisfied [χορτασθήσονται]. 7 Blessed are the merciful [ἐλεήμονες], since they themselves will be shown mercy [ἐλεηθήσονται]. 8 Blessed are the pure in heart [καθαροὶ τῇ καρδίᾳ], since they themselves will see God. 9 Blessed are the peacemakers [εἰρηνοποιοί], since they themselve will be called sons of God. 10 Blessed are those who have been persecuted [δεδιωγμένοι] for the sake of justice, since theirs is the kingdom of the heavens. 11 Blessed are you when they revile [ὀνειδίσωσιν] you and persecute [διώξωσιν] and say every evil thing against you telling falsehoods on account of me. 12 Rejoice and be glad, since your reward is great in the heavens. For thus they persecuted the prophets who were before you.
Luke 6.20-23 offers a much briefer version, right at the beginning of the sermon on the plain:
20 And he himself lifted his eyes to his disciples and said: "Blessed are the poor [πτωχοί], since yours is the kingdom of God. 21 Blessed are those who hunger [πεινῶντες] now, since you will be satisfied [χορτασθήσεσθε]. Blessed are those who weep [κλαίοντες] now, since you will laugh [γελάσετε]. 22 Blessed are you when men [ἄνθρωποι] hate [μισήσωσιν] you, and when they ostracize [ἀφορίσωσιν] and revile [ὀνειδίσωσιν] you and cast out your name as evil on account of the son of man. 23 Rejoice on that day and leap, For behold, your reward is great in heaven. For in the same way their fathers did to the prophets."
This kind of listing of beatitudes is apparently not found in the Hebrew scriptures; at most one finds two beatitudes linked together, as in Psalm 32.1-2 (31.1-2 LXX) and Psalm 119.1-2 (118.1-2 LXX). However, one of the Qumran scrolls offers a parallel, with multiple blessings strung together across a brief span of text. I refer to 4Q525, fragment 2, column 2, and fragment 3 (I checked for the Hebrew word for distress in line 6, a word which can also mean meekness, in the study edition by Florentino Garcia Martinez and Eibert Tigchelaar):
1 with a pure heart, and does not slander with his tongue. Blank Blessed are those who adhere to her laws, and do not adhere 2 to perverted paths. Blank Bles[sed] are those who rejoice in her, and do not burst out in paths of folly. Blank Blessed are those who search for her 3 with pure hands, and do not pursue her with a treacherous [heart.] Blank Blessed is the man who attains Wisdom, Blank and walks 4 in the law of the Most High, and directs his heart to her ways, Blank and is constrained by her discipline and alwa[ys] takes pleasure in her punishments; 5 and does not forsake her in the hardship of [his] wrong[s,] and in the time of anguish does not abandon her, and does not forget her [in the days of] terror, 6 and in the distress [ענות] of his soul does not loathe [her. Blank] For he always thinks of her, and in his distress he meditates [on her, and in all 7 his life [he thinks] of her, [and places her] in front of his eyes in order not to walk on paths […] 8 […] together, and on her account eats away his heart […] 9 […] … and with kings it shall make [him s]it […] 10 [with] his [sc]eptre over … […] brothers … […] 11 […] Blank […] 12 [And] now, sons, lis[ten to … and do] not reject […] 13 […] … the evil of […]
There is, naturally, no need to posit any direct relationship between the beatitudes of 4Q525 and those of Matthew and/or Luke. But this fragment shows that such lists of beatitudes, inspired in large part by scriptural precedents, were being composed.
I mention scriptural precedents because it turns out that nearly every beatitude that Matthew and Luke offer appears to be based on something scriptural. Using my own Reference Bible, the cross references on BibleHub, and various word searches on BibleWorks 9, I have assembled what I deem to be the best, most direct scriptural precedents for each of the beatitudes. The Matthean list of beatitudes is more than twice as long as the Lucan, so I will use the Matthean list so as to address them all.
Matthew 5.3 = Luke 6.20b. Matthew famously has "poor in spirit" where Luke has "poor" alone. Isaiah 61.1a LXX seems to provide the best precedent for a blessing on the poor, while Isaiah 66.2b Masoretic may provide a link to the "in spirit" that Matthew adds.
Matthew 5.4 = Luke 6.21b. Matthew has those who mourn being comforted, where Luke has those who weep laughing, but the basic idea is the same. Isaiah 61.2 LXX offers comfort to those who mourn, using the same words as Matthew uses.
Matthew 5.5. There is no better precedent for the meek inheriting the land than Psalm 37.11 (36.11 LXX).
Matthew 5.6 = Luke 6.21a. The best scriptural precedent for those who hunger and thirst (Matthew adds "for righteousness") being filled or satisfied seems to be a toss-up between Isaiah 55.1-2a LXX and Psalm 107.9 (106.9 LXX), both of which appear to get a lot of airplay in the cross references. Both passages offer all of the main concepts (hunger, thirst, being satisfied or filled), but the exact word usage varies.
Matthew 5.7. Mercy is hardly a rare concept in the Jewish scriptures, but Psalm 24.5 (23.5 LXX) has the Lord blessing one with a mercy-gift, while the structure of this Matthean beatitude (mercy for mercy) seems to derive from something like Psalm 18.25 (17.26 LXX).
Matthew 5.8. Being pure in heart is a common theme in the Psalms. One thinks especially of Psalm 24.3-4 (23.3-4 LXX) and Psalm 51.10 (50.12 LXX).
Matthew 5.9. The exact word "peacemakers" appears only here in the entire Bible, but Psalm 34.14 (33.15 LXX) encourages one to do ("make") good and seek peace, while Isaiah 52.7 LXX calls lovely the feet of one who announces peace.
Matthew 5.10. I could find no very close scriptural precedents, at least not in wording, to the concept of being persecuted for the sake of righteousness. The cross references offer a couple, but they are always a closer match to the beatitude which is coming up next. There are, of course, stories in the Hebrew scriptures and amongst the Apocrypha that exemplify the idea of suffering for what is right, but compact verses that might have served as direct and immediate inspiration for this beatitude seem to be in short supply.
Matthew 5.11-12 = Luke 6.22-23. This long beatitude pronounces a blessing on you when men reproach you, persecute you, and say evil things about you (according to Matthew), or hate you, ostracize you, reproach you, and cast out your name (according to Luke). Psalm 22.6 (21.7 LXX) has a bit of this terminology, but in the form of a lament, with no real blessing or hope in the immediate context. Much better are Isaiah 51.7b LXX and Isaiah 66.5 LXX. The former offers the same verbatim points of contact as the Psalm, but in the context of encouragement not to fear such people, while the latter mentions the hatred that Luke talks about before promising that the haters will be put to shame.
I have laid out these texts, along with miscellaneous parallels from the rest of the New Testament, the Apostolic Fathers, the Dead Sea Scrolls, and the Apocryphal Gospels, on a table for convenience:
Matthean Beatitudes | Jewish Scriptures | Lucan Beatitudes | Miscellaneous |
| Matthew 5.3: Blessed are the poor [πτωχοὶ] in spirit [τῷ πνεύματι], since theirs is the kingdom of the heavens. Q (IQP) 6.20b: Blessed are «you»‚ poor, for God's reign is for you. |
Isaiah 61.1a LXX: The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor [πτωχοῖς].... Isaiah 66.2b Masoretic: But to this one I will look, to him who is humble and contrite of spirit [ר֔וּחַ], and who trembles at My word. |
Luke 6.20b: Blessed are the poor* [πτωχοί], since yours is the kingdom of God. {*One of the Sinaiticus correctors adds "in spirit" at the asterisk.} Marcion: Blessed are the poor; theirs is the kingdom of God. |
From Polycarp to the Philippians 2.3: ...and once more, "Blessed are the poor [πτωχοὶ]...." Thomas 54: Jesus said, "Blessed are the poor, for yours is the kingdom of heaven." |
| Matthew 5.4: Blessed are those who mourn [πενθοῦντες], since they will be comforted [παρακληθήσονται].* {*Bezae switches 5.4 with 5.5.} Q (IQP) 6.21b: Blessed are «you» who mourn, for <you> will be consoled. |
Isaiah 61.2 LXX: ...to proclaim the favorable year of the Lord and the day of vengeance of our God; to comfort [παρακαλέσαι] all who mourn [πενθοῦντας].... | Luke 6.21b: Blessed are those who weep [κλαίοντες] now, since you will laugh [γελάσετε].* {*Bezae omits 6.21b.} Marcion: Blessed are those who weep, since they will laugh. |
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| Matthew 5.5: Blessed are the meek [πραεῖς], since they themselves will inherit the land [κληρονομήσουσιν τὴν γῆν].* {*Bezae switches 5.4 with 5.5.} | Psalm 37.11 Masoretic (36.11 LXX): But the meek [ענוימ, πραεῖς] will inherit the land [κληρονομήσουσιν γῆν] and will delight themselves in abundant prosperity. | - | From 4Q525: "Blessed is the man who... in the meekness [ענות] of his soul does not despise her [wisdom]." .... "In the meekness of righteousness bring forth [your] words...." Didache 3.7: But be meek [πραΰς], since the meek [πραεῖς] shall inherit the land [κληρονομήσουσιν τὴν γῆν]. From Barnabas 19.4: Be meek [πραΰς]; be gentle; tremble at the words you have heard. |
| Matthew 5.6: Blessed are those who hunger [πεινῶντες] and thirst [διψῶντες] for righteousness, since they themselves will be satisfied [χορτασθήσονται]. Q (IQP) 6.21a: Blessed are «you» who hunger, for you will eat your fill. |
Isaiah 55.1-2a LXX: Ye that thirst [διψῶντες], go to the water, and all that have no money, go and buy; and drink wine and [eat] fat without money or price. Wherefore do ye value at the price of money, and give your labor for that which will not fill [πλησμονήν]? Psalm 107.9 (106.9 LXX): For He has satisfied [ἐχόρτασεν] the empty [κενὴν] soul, and the hungry [πεινῶσαν] soul He has filled with what is good. |
Luke 6.21a: Blessed are those who hunger [πεινῶντες] now, since you will be satisfied [χορτασθήσεσθε]. Marcion: Blessed are those who hunger, since they will be satisfied. |
Thomas 69b: "Blessed are the hungry, for the belly of him who desires will be filled." |
| Matthew 5.7: Blessed are the merciful [ἐλεήμονες], since they themselves will be shown mercy [ἐλεηθήσονται]. | Psalm 24.5 (23.5 LXX): He shall receive a blessing from the Lord and a mercy-gift [ἐλεημοσύνην] from the God of his salvation. Psalm 18.25 (17.26 LXX): With the kind Thou dost show Thyself kind; with the blameless Thou dost show Thyself blameless. |
- | Didache 3.8: Be patient and merciful [ἐλεήμων], and guileless, and quiet and good, and always revering the words you have heard. From 1 Clement 13.2: For thus He spake, "Have mercy [ἐλεᾶτε], that ye may receive mercy [ἐλεηθῆτε]." From Polycarp to the Philippians 2.3: "...be merciful [έλεάτε], that ye may obtain mercy [έλεηθήτε]...." |
| Matthew 5.8: Blessed are the pure in heart [καθαροὶ τῇ καρδίᾳ], since they themselves will see God. | Psalm 24.3-4 (23.3-4 LXX): Who may ascend into the hill of the Lord? And who may stand in His holy place? He who has clean hands and a pure heart [καθαρὸς τῇ καρδίᾳ], who has not lifted up his soul to falsehood and has not sworn deceitfully. Psalm 51.10 (50.12 LXX): Create in me a pure heart [καρδίαν καθαρὰν], O God, and renew a steadfast spirit within me. |
- | From 4Q525: "[Blessed is he who walks] with a pure heart." |
| Matthew 5.9: Blessed are the peacemakers [εἰρηνοποιοί], since they themselves will be called sons of God. | Psalm 34.14 (33.15 LXX): Depart from evil and do [ποίησον] good; seek peace [εἰρήνην] and pursue it. Isaiah 52.7 LXX: How lovely on the mountains are the feet of him who brings good news, who announces peace [εἰρήνης] and brings good news of happiness, who announces salvation and says to Zion, "Your God reigns!" |
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| Matthew 5.10: Blessed are those who have been persecuted [δεδιωγμένοι] for the sake of righteousness, since theirs is the kingdom of the heavens. | - | - | 1 Peter 3.14: But even if you should suffer for the sake of righteousness, you are blessed. From Polycarp to the Philippians 2.3: "Blessed are... those that are persecuted [διωκόμενοι] for righteousness' sake, for theirs is the kingdom of God." Thomas 68-69a: Jesus said, "Blessed are you when you are hated and persecuted. Wherever you have been persecuted they will find no place." Jesus said, "Blessed are they who have been persecuted within themselves. It is they who have truly come to know the father." |
| Matthew 5.11-12: Blessed are you when they reproach [ὀνειδίσωσιν] you and persecute [διώξωσιν] and say every evil thing against you telling falsehoods on account of me. Rejoice and be glad, since your reward is great in the heavens. For thus they persecuted the prophets who were before you. Q (IQP) 6.22-23: Blessed are you when they insult and persecute you, and say every kind of evil against you because of the son of humanity. Be glad and exult, for vast is your reward in heaven. For this is how they persecuted the prophets who «were» before you. |
Isaiah 51.7b LXX: Do not fear the reproach [ὀνειδισμὸν] of men [ἀνθρώπων], nor be dismayed at their revilings. Isaiah 66.5 LXX: Hear the word of the Lord, you who tremble at His word: "Your brothers who hate you [μισοῦσιν], who exclude you for My name's sake, Have said, 'Let the LORD be glorified, that we may see your joy.' But they will be put to shame." Psalm 22.6 (21.7 LXX): But I am a worm, and not a man, a reproach [ὄνειδος] of men [ἀνθρώπου], and despised by the people. |
Luke 6.22-23: Blessed are you when men [ἄνθρωποι] hate [μισήσωσιν] you, and when they ostracize and reproach [ὀνειδίσωσιν] you and cast out your name as evil on account of the son of man. Rejoice on that day and leap, for behold, your reward is great in heaven. For in the same way their fathers did to the prophets. Marcion: Blessed are you when men hate you, [and when they ostracize (?)] and reproach you and cast out your name as evil on account of the son of man. [Rejoice on that day and leap, for behold, your reward is great in heaven. (?)] For in the same way their fathers did to the prophets. |
1 Peter 4.14: If you are reproached [ὀνειδίζεσθε] for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. |
Some interesting trends seem to emerge here:
- The two main contacts between the New Testament beatitudes and the Qumran beatitudes are to verses that Matthew has but Luke lacks. This, however, probably means little or nothing, since the Qumran text is so fragmented and there are, after all, only two very clear points of contact.
- Four of the five beatitudes that Matthew has but Luke lacks have precedents in the Psalms. Two of these precedents are extremely strong and direct; the other two are there, but are not quite as strong, and one of these shares a bit of the spotlight with a verse from Isaiah.
- The fifth Matthean beatitude that Luke lacks (Matthew 5.10: blessed are the persecuted) has no compact scriptural parallel at all, so far as I can tell. Interestingly enough, it is the only Matthean beatitude whose final clause ("since theirs is the kingdom of the heavens") is identical to that for one of the preceding beatitudes (Matthew 5.3: blessed are the poor in spirit).
- All four of the Lucan beatitudes have precedents in Isaiah. Three of those precedents are very strong; the fourth is shared with one of the Psalms.
- However, in two of these four Lucan parallels with Isaiah, it is actually Matthew who preserves wording that is closer to Isaiah. In one other, the degree of similarity is practically the same between Matthew and Luke. In the fourth, Luke is slightly closer to Isaiah than Matthew is.
- The Matthean version is original, and the Lucan version was abbreviated from it.
- The Lucan version is original, and the Matthean version was expanded from it.
- Neither the Matthean nor the Lucan version is original; both were modified from a common source.
- If the Matthean version is original, then whoever drafted the Lucan version must either have recognized and preferred the Isaianic source of four of the beatitudes to the ones from the Psalms or have selected those four simply by chance. If, however, our Lucan author recognized and preferred the Isaianic four, why did he take steps in two of the beatitudes to remove the distinctly Isaianic wording as found in the LXX?
- If the Lucan version is original, then whoever drafted the Matthean version must have added four more beatitudes to the set which were based principally on the Psalms, as well as an extra one (on persecution for righteousness) especially pertinent to the early Christian experience (as evidenced by the presence of similar sayings in 1 Peter, Polycarp, and Thomas). If, however, this scenario is the case, then the Lucan version had already removed some of the Isaianic language in the process of composing the original four; the Matthean author must have noticed their derivation from Isaiah and endeavored to reclarify the relationship by nudging the wording of two of them closer to that of Isaiah; however, he actually pushed the wording of the last one away from Isaiah a little bit.
- If neither the Matthean nor the Lucan version is original, then we ought to imagine that the common source was a list of beatitudes both based on Isaiah and reflecting the wording of Isaiah. Luke adopted the list as it stood, but in the course of tweaking the wording a bit managed to remove some of what was distinctly Isaianic from two of them. Matthew adopted the list and tweaked the wording of only one of the four away from Isaiah (some of his other tweaks did not affect the relationship to Isaiah); at the same time, he added four beatitudes based on the Psalms and another based on current Christian experience. Perhaps the four Psalmic beatitudes were already their own set, and the beatitude on persecution a separate invention, which would explain why it rather unoriginally shares a result ("theirs is the kingdom of the heavens") with one of the other beatitudes.
(And, obviously, any conclusions here can be no stronger than the derivations of the beatitudes from Isaiah and the Psalms.)
What do you think?
Ben.
ETA:
Isaiah 58.10: 10 And, if you give yourself to the hungry [רָעֵב] and satisfy [תַּשְׂבִּיעַ] the desire of the afflicted, then your light will rise in darkness and your gloom will become like midday.