Thesis advisor: Angela Kim Harkins / Thesis advisor: Franklin Harkins / This thesis will argue that the senses and emotions in Matthew 17:1-9 play a key role in communicating the message of Christ’s transfiguration and the believers’ transformation in a holistic way, and stress the positive role of embodied and sensory experience in contemplating the transfiguration narrative. This thesis seeks to shed more light on the important role played by all human senses and emotions in perceiving Christ and his messages posed by the Gospel. Human sense and emotion show the depth of our embodied experience of God. It will demonstrate how Matthew’s transfiguration narrative brings vivid, holistic, and positive messages to readers in a way that can be very powerful in its effects on their ways of contemplation and transformation. In Matthew, the extraordinary event of the transfiguration is described by the means of the concrete, sensory, emotional experiences of the characters. / Thesis (STL) — Boston College, 2017. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

This study examines singular readings in the Gospel of Matthew across five of the earliest extant Greek copies of Matthew: Codex Sinaiticus, Vaticanus, Ephraemi, Bezae, and Washingtonianus. In each of the selected MSS, it is determined where a spelling, word, clause, phrase, sentence, or group of sentences is different from other MSS. These “singular readings” are collected in order to shine light on what such idiosyncrasies can tell us about the MS or tendencies of the scribe who copied the MS. One of the more interesting finds is that some of our MSS add text more than they omit it, which is contrary to other studies. Apart from itacistic changes, alternate spellings are not always the most frequent type of singular reading in our MSS. The MSS have similar types of singular readings, but they often go about creating them in different ways. Conclusions are that our MSS either prefer Attic Greek to Koine (Washingtonianus) or vice versa (Sinaiticus), but two MSS (Vaticanus and Bezae) fluctuate between both grammatical standards. Our MSS typically have a high percentage of error due to parablepsis, but one MS seems to skip letters within words more often than entire words (Ephraemi). Ephraemi does not transpose words, but when the other MSS create transpositions, they all record instances where the genitive pronoun is placed prior to the word it modifies and verbs are moved forward in sentences. In addition, transpositions in Sinaiticus could have resulted from corrected leaps. Context often plays a part in the creation of singular readings, but context affects each MS differently. Nearby text seems to prompt changes in all of our MSS, but remote text such as a gospel parallel, does not often influence our scribes: Ephraemi contains the only harmonization seems to be intentional. In Sinaiticus and Washingtonianus, several readings exhibit possible interpretations of the text (but typically these do not appear to be theological changes) and they both contain readings that conflate textual variants. All of the singular readings record either a textual addition, omission, or substitution, but the MSS do not end up with the same amount of text: both Codex Vaticanus and Ephraemi add more words than they omit, whereas Codex Sinaiticus, Bezae, and Washingtonianus end up with more omissions. This final element adds a counterweight to other studies that contend MSS omit text more than they add. The examination yields few singular readings of dramatic theological import. Rather, the singular readings expose grammatical currents of the 4th-5/6th centuries, currents that are more prevalent than scribal attempts to re-present the text of Matthew.

Danish thinker Søren Kierkegaard published fourteen discourses, across four collections, on Matthew 6:24-34. The repeated readings of the biblical text, whose themes include the choice between God and mammon, worry, what it means to consider the birds and lilies, and how to seek first the kingdom of God, converge with Kierkegaard's interest in anxiety, despair, worry, subjectivity, indirect communication, choice, the moment, and life before God. Accordingly, the discourses make connections with his larger works, elucidate frequently explored Kierkegaardian themes in recent scholarship, and contribute to his critique of nineteenth-century Copenhagen. Additionally, the collections present an interpretation of each verse and phrase of Matthew's text and, held up against modern Matthew scholarship, they correlate with and contribute to Sermon on the Mount and New Testament studies. Kierkegaard's reading of Matthew also holds implications for the practice of biblical interpretation as it promotes the importance of awareness of sin, interestedness, and appropriation as central to proper reading. His emphasis on Christ as the primary exemplar of Matthew's text adds an additional Christological element to his hermeneutic. Furthermore, the discourses serve as spiritual treatises which provide the reader with theological terminology to help confront the problem of worry and suffering. In light of a human being's distinctiveness as imago Dei, Kierkegaard elucidates ways an individual may respond artfully to the ongoing possibility of worry, a possibility which the discourses connect with Christian anthropology and external labels associated with possessions and status. The Matthew 6 discourses intimate Kierkegaard's sympathy with classic Christian spirituality and, in combination with the cultural-ecclesiastical critique, the creative exegesis, and the in-depth analysis of the cause of and cure for worry, his work emerges as an excellent example of spiritual theology.

Matthew 18:18-20 is an important section of the discourse of Matthew 18 and one of the most important passages for Matthew's theology. The near identical wording of Mt. 18:18 to Mt. 16:19b-c gives this section even further importance. Mt. 16:17-19 has long been a source of disagreement about the place of Peter or the structure of the church in early Christianity, so the connection of Mt. 18:18 to Mt. 16:19b-c closely ties one important passage of Matthew to another. This thesis proposes a new interpretation for Mt. 18:18-20 and also for Mt. 16:19b-c, though the primary aim of the thesis is directed to the new interpretation of Mt. 18:18-20. The entire section of Mt. 18:18-20 is an expression of a central and repeated emphasis of Matthew's theology, his emphasis on divine causation in human behavior. The heaven-first order of binding and loosing in Mt. 18:18 expresses the conviction that God causes a person to repent (which does not deny there also being human causation). When the sinner of Mt. 18:15 looses his sin from himself through repentance, and when disciples respond by treating him as if his sin were loosed, such loosing has already occurred in heaven because God caused the person to repent. When the sinner holds fast to his sin and thus is treated by disciples in kind as if his sin were indeed bound to him, this is so because of the absence of such divine influence to repentance or because of the withdrawal of such influence in cases where the sinner has resisted it. It is thus appropriate to say that what has been loosed or bound on earth has already been loosed or bound in heaven. This explains the periphrastic future perfect verbal forms of Mt. 16:19b-c and 18:18. Matthew moves from the focus primarily on sin in Mt. 18:18 to a focus on conflict in Mt. 18:19. When two persons reconcile and thus resolve conflict, such reconciliation will have been divinely caused. The apodosis of Mt. 18:19 gives information about the cause of the event of the protasis. Something similar happens in Mt. 18:20, where the presence of the exalted Jesus mediates the presence of God, who works together with the exalted Jesus to bring reconciliation for the name of Jesus. Such an interpretation is the basis for renaming the discourse. It is a repentance discourse. This proposal for Mt. 18:18-20 avoids problems that have plagued previous interpretations of these verses. It does justice to the periphrastic future verbal forms and respects the linguistic evidence of Mt. 18:18-20. It also allows the interpreter to find a triad of triads structure that aligns the repentance discourse with the structure of the preceding discourses and with Matthew's use of triads in non-discourse material. Further, though this proposal is defensible on its own, it is also in continuity with Matthew's emphases on reconciliation and divine causation prior to Mt. 18. The results of this study are significant for source and redaction critical assessment of Mt. 18, for understanding Matthew's theology, and for understanding his conception of righteousness.

This thesis takes a different approach to the contested topic of Jesus and the Torah in Matthew's Gospel. Rather than asking whether or not Jesus' radical teaching on the Torah (Matt 5:17-48) affirms the validity of the Torah, surpasses it, or if it situates the Matthean community within or outside the bounds of Judaism, this thesis examines the Matthean Jesus' radical teaching as an example of first-century Torah interpretation. Specifically, it examines Second Temple writing strategies used to present interpretations as an authoritative representation of the Torah and compares them with the way Matthew authorises Jesus' teaching on the Torah. This comparison shows that Matthew uses inherited writing strategies to participate in the Second Temple and late first-century Jewish phenomenon of innovating the Torah to meet the needs of a specific context. Chapter 1 examines the phenomenon of Torah interpretation in the Second Temple period, both the contexts that caused it and the logic behind it. Chapter 2 analyses Matthew's Gospel to see if it exhibits a similar context and logic as other Second Temple texts that interpret the Torah. Chapter 3 then uses Hindy Najman's concept of Mosaic Discourse as a lens to observe the writing strategies Matthew uses to present Jesus' teaching in the Sermon on the Mount as an authoritative representation of Sinaitic Revelation. Chapter 4 then considers how the genre of biography was used to legitimise a historical figure in a polemical context. Chapter 5 then examines how Matthew similarly used the opportunities of biographical writing to legitimise Jesus as an authority on the Torah in a polemical context and, therefore, authorise his teaching on the Torah as the correct way to follow God's commandments.

This dissertation analyzes the Matthean “Son of Man” sayings, paying particular attention to their function in the development of conflict and in the anticipation of conflict resolution. The major premise is that the Son of Man is described in Mt as being at the center of the formative conflict that both forced the split between “this generation” of unbelieving Jews and the Matthean community and initiated the community’s Gentile-inclusive mission. According to Matthew, the Son of Man is not engaged in aimless conflict; he confronts and destroys his enemies for the sake of promoting his universal reign and establishing his Church, i.e., the “sons of the kingdom” (13.38), among the nations (cf. OG Dan 7.14; 24.14; 28.18-20). It is his authority over the kingdom of God, given subsequent to and consequent to the judgment of God against “this generation” in 70 CE, that enables the global mission of the disciples, provides the raison d’être for their mission, and assures the Christian community that the Son of Man will return at the eschaton to bring a final end to conflict. A corollary question that will be investigated is what Jesus’ idiomatic self-designation meant to Matthew and his community. The first chapter observes that despite the enormous literary footprint of the “Son of Man” debate, their is a notable lack of adequate studies concerning the Matthean “Son of Man” concept. What literature exists is surveyed, common trends in the debate are analyzed, and a statement of the thesis is provided. Based on the successes and failures of previous studies, it is suggested in the second chapter that the most promising method by which to examine the Matthean “Son of Man” concept is composition-critical and narrative-sensitive. This provides a rational for examining the Matthean “Son of Man” sayings in relation to the gospel’s structure and plot, both of which are shown to have been shaped by the theme of conflict. Finally, interpretive issues such as synoptic relationships, composition date, authorship, provenance, and the status of Matthew’s community are discussed. Chapters Three and Four examine the “Son of Man” sayings in Matthew 8-13 and 16-26 respectively to determine how each saying contributes to the evolving Matthean “Son of Man” concept and the unfolding conflict between Jesus and his “sons” and Satan and his “sons” (cf. 13.37-39). It is shown that the “Son of Man” sayings are not a heterogeneous mixture of “earthly,” “suffering,” and “future” statements that simply concern the life and ministry of Jesus. Matthean redaction has woven the “Son of Man” sayings into a grand tapestry of meaning, sewn into the conflict that precipitated the split of the Matthean community from “this wicked and adulterous generation.” It is shown that the advancement of conflict is matched by the resolution of conflict. This resolution occurs in two stages. According to Matthew, God began to resolve the conflict with “this generation” in 70 CE, whence he destroyed Jerusalem and bestowed upon the Son of Man universal dominion and an everlasting kingdom. The Son of Man’s empowerment enables him to preside over the Eschatological Assize, consequently fulfilling the predictions of end-times reprisal given to “this generation” (cf. 11.20-24; 12.39-42) and bringing a permanent end to conflict. Chapter Five examines the allusion to Old Greek Dan 7.13-14 in 28.18-20 and its connection to the commissioning of the disciples. It is suggested that “all authority in heaven and on earth” is not obtained through a supposed proleptic experience of the Parousia in Jesus’ resurrection or death, or simply by means of his son-ship to the Father. Rather, the Son of Man’s universal sovereignty, by which the Matthean community is empowered to “make disciples of all nations,” was received from the Ancient of Days after the Temple’s ruination in 70 CE. That is, the exaltation of the Son of Man, which is physically signaled by the destruction of Herod’s Temple, initiated and provided justification for the Matthean community’s schism from “this generation” and their mission to the Gentiles. Additionally, the divine empowerment of the Son of Man grounded the community’s eschatological hope for conflict resolution. This chapter ends with a discussion of how this theory impacts one’s understanding of Matthean christology, missiology, and salvation-history. The final chapter summarizes the preceding evidence, details the contributions of this dissertation, and concludes that for Matthew “Son of Man” is more than a mere signal word for speech about Jesus’ death, resurrection, and exaltation. “Son of Man” is a self-designation employed by Jesus that Matthew has interpreted as a title referring to Jesus’ office as the exalted human-like figure of Old Greek Dan 7. Like the enigmatic “man” of Daniel’s night-vision, the Son of Man is the representative of the elect who remains with his community “until the end of the age” (28.20).

<p> Was Jesus multilingual? Which languages did he speak? What does the linguistic composition and sociolinguistic situation of first-century Palestine look like? On what occasions were Hebrew, Aramaic, Greek, and Latin spoken in that ancient community? These questions have biblical scholars searching for answers since the sixteenth century, proposing different opinions on the issues related to these questions. Answers to these questions significantly influence our understanding of the various sociolinguistic elements and facets of early Christianity, the early church, and the text of the New Testament. But those answers depend upon our depiction of the multifarious sociolinguistic dynamics that compose the speech community of ancient Palestine, which include its historical linguistic shifts under different military regimes, its geographical linguistic landscape, the social functions of the languages in its linguistic repertoire, and the specific types of social contexts where those languages were used. Using a sociolinguistic model, this study attempts to paint a portrait of the sociolinguistic situation of ancient Palestine, consequently providing answers to these questions.</p> / Thesis / Doctor of Philosophy (PhD)

There seems to be, among other things, a vivid reflection of church life in the Gospel According to Matthew. It is my purpose to point out the outstanding characteristics of the Gospel of Matthew and in so doing present what appears to me to be a definite portrait of an early church. As the environment seems to become clear in what we read, the church takes form and we can see many interesting aspects of it.

The word δηθαηνζύλε occurs 92 times in 86 verses in the Greek New Testament. With regard to the four gospels, its incidence is the highest (70%) in Matthew. Among the other synoptic writers, only Luke uses it, and only once. The word δηθαηνζύλε occurs seven times in the Gospel of Matthew, and five of these occurrences are found in the Sermon on the Mount. It is clear that righteousness constitutes an important concept in the Gospel. With the term δηθαηνζύλε as the key element, the Gospel shows a structure in which the Sermon on the Mount with its five occurrences of δηθαηνζύλε is framed by 3:15 and 21:32, each one of these containing δηθαηνζύλε once. Matthew emphasises the enduring validity of the law and its fulfilment, of which the consequence is referred to in 5:20 as righteousness that could be described as more abundant righteousnessi. Therefore, to Matthew the relationship between law and righteousness is indicated by ἐληνιή in 5:19. The righteousness proposed by Matthew must comply with the will of God and the demands of the “kingdom of heaven”. From 6:1, it is clear that this is righteousness before your father. Matthew wants to impress it on the reader that righteousness must not be practised before people but before God eventually. I would appear that Matthew and Paul use the term δηθαηνζύλε in different ways. The aim of this study was therefore to ascertain what meaning Matthew wants to convey by δηθαηνζύλε in the Gospel, and in what way he applies this meaning to his arguments in the Gospel. In Chapter 1, the background and the problem statement are set out. The objective of Chapter 2 was to ascertain if Matthew‟s use of the concept of righteousness was influenced by the situation that gave rise to the Gospel of Matthew coming into being (Sitz im Leben der alten Kirche). It was concluded that Matthew wanted to present a more abundant δηθαηοζύλε to the community in Antioch in order to assist them in defining their identity. In Chapter 3, the meaning of the word δηθαηνζύλε outside the Gospel of Matthew was investigated. It was found that context plays an important role in establishing the meaning of the word. It also became clear that δηθαηνζύλε is a wide concept that comprises both the meanings of “ethical action by man” and “gift of God”. The objective of Chapter 4 was to ascertain what δηθαηνζύλε meant to Matthew. It was concluded that he used the term in an ethical sense. In Chapter 5, the statement that there might be a tension between the Sermon on the Mount and the rest of the Gospel was investigated in order to find out in what way Matthew applied his interpretation of righteousness in his arguments. The conclusion was that there is no tension between the Sermon on the Mount and the rest of the gospel. It was also found that Matthew and Paul do not differ from each other theologically with regard to the meaning of the word δηθαηνζύλε; indeed, they are close to each other in this respect. In Chapter 6, a final conclusion was made regarding the use of δηθαηνζύλε in the Gospel of Matthew, viz. that Matthew and Paul complement each other in their semantic interpretation of the word δηθαηνζύλε in such a way that the result is a comprehensive concept of righteousness. It was found that Matthew‟s presentation of the concept associated with the term δηθαηνζύλε provides important ethical values that could be applied the South African society. / Thesis (MA (New Testament))--North-West University, Potchefstroom Campus, 2013.

The word δηθαηνζύλε occurs 92 times in 86 verses in the Greek New Testament. With regard to the four gospels, its incidence is the highest (70%) in Matthew. Among the other synoptic writers, only Luke uses it, and only once. The word δηθαηνζύλε occurs seven times in the Gospel of Matthew, and five of these occurrences are found in the Sermon on the Mount. It is clear that righteousness constitutes an important concept in the Gospel. With the term δηθαηνζύλε as the key element, the Gospel shows a structure in which the Sermon on the Mount with its five occurrences of δηθαηνζύλε is framed by 3:15 and 21:32, each one of these containing δηθαηνζύλε once. Matthew emphasises the enduring validity of the law and its fulfilment, of which the consequence is referred to in 5:20 as righteousness that could be described as more abundant righteousnessi. Therefore, to Matthew the relationship between law and righteousness is indicated by ἐληνιή in 5:19. The righteousness proposed by Matthew must comply with the will of God and the demands of the “kingdom of heaven”. From 6:1, it is clear that this is righteousness before your father. Matthew wants to impress it on the reader that righteousness must not be practised before people but before God eventually. I would appear that Matthew and Paul use the term δηθαηνζύλε in different ways. The aim of this study was therefore to ascertain what meaning Matthew wants to convey by δηθαηνζύλε in the Gospel, and in what way he applies this meaning to his arguments in the Gospel. In Chapter 1, the background and the problem statement are set out. The objective of Chapter 2 was to ascertain if Matthew‟s use of the concept of righteousness was influenced by the situation that gave rise to the Gospel of Matthew coming into being (Sitz im Leben der alten Kirche). It was concluded that Matthew wanted to present a more abundant δηθαηοζύλε to the community in Antioch in order to assist them in defining their identity. In Chapter 3, the meaning of the word δηθαηνζύλε outside the Gospel of Matthew was investigated. It was found that context plays an important role in establishing the meaning of the word. It also became clear that δηθαηνζύλε is a wide concept that comprises both the meanings of “ethical action by man” and “gift of God”. The objective of Chapter 4 was to ascertain what δηθαηνζύλε meant to Matthew. It was concluded that he used the term in an ethical sense. In Chapter 5, the statement that there might be a tension between the Sermon on the Mount and the rest of the Gospel was investigated in order to find out in what way Matthew applied his interpretation of righteousness in his arguments. The conclusion was that there is no tension between the Sermon on the Mount and the rest of the gospel. It was also found that Matthew and Paul do not differ from each other theologically with regard to the meaning of the word δηθαηνζύλε; indeed, they are close to each other in this respect. In Chapter 6, a final conclusion was made regarding the use of δηθαηνζύλε in the Gospel of Matthew, viz. that Matthew and Paul complement each other in their semantic interpretation of the word δηθαηνζύλε in such a way that the result is a comprehensive concept of righteousness. It was found that Matthew‟s presentation of the concept associated with the term δηθαηνζύλε provides important ethical values that could be applied the South African society. / Thesis (MA (New Testament))--North-West University, Potchefstroom Campus, 2013.