PEF= Palestine Exploration Fund.
PEFSt=Quarterly Statement of the same.
PSBA = Proceedings of Soc. of Bibl. Archeology.
PLE = Real-Encyclopidie fiir protest. Theologie und Kirche.
@PB=Queen’s Printers’ Bible.
EB=Revue Biblique.
REJ=Revue des Etudes Juives.
?P= Records of the Past.
ES= Religion of the Semites.
SBOT=Sacred Books of Old Test.
S&=Studien und Kritiken.
SP=Sinai and Palestine.
SWP= Memoirs of the Survey of W. Palestine.
ThL or ThLZ=Theol. Literaturzeitung.
ThT=Theol. Tijdschrift.
TS=Texts and Studies.
TSBA =Transactions of Soc. of Bibl. Archeology.
TU =Texte und Untersuchungen.
W AI= Western Asiatic Inscriptions.
WZKM=Wiener Zeitschrift fiir Kunde des Morgenlandes.
ZA =Zeitschrift fiir Assyriologie.
ZAW or ZATW=Zeitschrift fiir die Alttest. Wissenschaft.
ZDMG = Zeitschrift der Deutschen Morgen- liindischen Gesellschaft,
ZDPV=Zeitschrift des Deutschen Paliistina- Vereins.
ZESF=Zeitschrift fiir Keilschriftforschung.
ZKW =Zeitschrift fiir kirchliche Wissenschaft.
ZNIW=Zeitschrift fiir die Neutest. Wissen- schaft.
A small superior number designates the particular edition of the work referred to: as KAT?, LOT®.
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COPYRIGHT, 1904, BY T. & T CLARK.
Engraved & Prmted by
DICTIONARY OF THE BIBLE
EXTRA
SERMON ON THE MOUNT.—
i. Origin and Transmission. 1. Historicity of the Discourse. 2, Circumstances of its Delivery. 8. Transmission and Translation. 4, Relative Authenticity of the two Accounts. 5. Present State of the Text. ii. Interpretation. 1. Popular, Gnomic, and Figurative Style. 2. Effect of the Translation into Greek. 8. Theme of the Discourse and its Development. 4, The Chief Problems of Interpretation. a. The Beatitudes. b. The World Mission. c. Relation to the Old Testament. d. Inner Righteousness. e. Unselfishness and Forgiveness. f. Universal Love. ¢- Religious Worship. . The Lord’s Prayer. tz. Devotion to the Kingdom, j. The Treatment of Others. k. The Duty of Righteousness. 5. The Relation of the Sermon on the Mount to the Teaching of Jesus as a whole. Literature.
The message of Jesus to men contained in the Sermon on the Mount can be essentially under- stood, and is valid and useful, apart from the historical, literary, and exegetical questions con- cerning it which are now receiving so much atten- tion, and which tend to overshadow the real significance and power of His teaching. There are problems still unsolved regarding the oa and transmission of the discourse, problems also regarding the interpretation and application of some of its utterances; but the truth, the preach- ing, and the living of the Gospel have not to wait upon the results of such investigations. The words of Jesus in this Sermon present an ideal of human life, founded upon religious truth and ethical prin- ciples, which has been and is intuitively recog- nized as the highest standard of life yet conceived, or even as the ultimate standard to which mankind can and must attain. They need not so much to be explained by men as to be appreciated, accepted, and lived by them. A sufficient understanding of the Sermon was not meant to be the possession of the few only. In this teaching Jesus aimed at being universally intelligible ; and He was so, for through the Christian centuries the kind of life which He here describes has been the guiding star of civilization. If misconceptions as to the origin and interpretation of the discourse have at times
EXTRA VOL.—I
VOLUME
arisen, out of imperfect historical knowledge and limited ethical and spiritual insight, these will gradually disappear before a better knowledge and a clearer vision.
i. ORIGIN AND TRANSMISSION.—The historical and literary criticism of the Gospels, which has attracted the labours of many eminent scholars in the past three generations, is by no means finished. Yet some important conclusions have been reached regarding the origin and preservation of the NT records of Jesus’ life. To this field of investiga- tion belong the introductory questions concerning the Sermon on the Mount. Was there, in fact, such a discourse? If so, what were the circum- stances of its delivery? How were the accounts of the discourse affected. by the processes of transmis- sion and translation? And what is the condition of the text of the discourse as we now have it?
1. HISTORICITY OF THE DiscouRSE.—It is the prevailing opinion among NT scholars that in Mt 5-7 we have an account of a discourse actually delivered by Jesus, the theme and substance of which are here preserved.* It is entirely con- sistent with this view, and is by the majority held in conjunction with it, that the account as it stands in the First Gospel is not coextensive with the discourse originally given by Jesus. Probably not all of the Sermon is contained in Matthew's report, but only excerpts or a digest ; for there is no reason to think that means were at hand for reporting the discourse verbatim and entire ; Jesus seems not to have cared that His discourses should be so preserved ; He was accustomed to teach the people at length when a multitude was with Him,t while the matter given in Matthew could easily be spoken in twenty minutes ; and one would think it faulty pedagogical method to present a series of striking sayings, full of meaning and difficult for the hearers offhand to grasp, without connecting with each germinal saying a more explicit and concrete teaching to illustrate and apply it.