By John W. Welch
No non secular textual content has motivated the realm greater than has the hot Testament's Sermon at the Mount, and but this significant textual content nonetheless begs to be extra in actual fact understood. Why was once it written? What unifying subject matter or function holds all of it jointly? may still or not it's known as a sermon? Or is it another form of composition? How may its earliest listeners have heard its encoded allusions and systematic software? This publication deals new insights into the Sermon at the Mount by means of seeing it within the shadow of the all-pervasive Temple in Jerusalem, which ruled the non secular panorama of the area of Jesus and his earliest disciples. interpreting "Matthew" 5-7 in mild of biblical and Jewish backgrounds, ritual reports, and oral performances in early Christian worship, this interpreting coherently integrates each line within the Sermon. It positions the Sermon because the premiere Christian secret.
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Extra resources for The Sermon on the Mount in the Light of the Temple (Society for Old Testament Study Monographs)
66 Similar things can be said of Zeus on Mount Olympus in northern Greece or on Mount Ida south of Troy. These ancient cultures likewise recognized these mountains (or their temple surrogates) as sacred places where humans could meet the gods. ”68 That sacred place was thought to be 61 For a bibliography concerning temples as mountains, see Donald W. Parry, Stephen D. Ricks, and John W. Welch, A Bibliography on Temples of the Ancient Near East and Mediterranean World (Lewiston, New York, 1991), pp.
Alternative Holy Mounts All of this raises the possibility that the Sermon on the Mount should be seen as being deeply rooted in the foundational Israelite tradition of the mountain of the Lord. Exploring and testing this hypothesis will be the burden of the remainder of this book. But at the outset, this theory brings with it a number of inviting prospects that draw upon cosmic mountain imagery in general, seeing connections between Moses and Jesus as lawgivers, transporting the imagery of Sinai, the tabernacle and the Temple, as the Sermon on the Mount functions in the process of covenant making and community formation.
Also by Faith: Essays in Honor of Hugh W. Nibley (Salt Lake City, 1990), vol. 1, pp. 482–500. See also Carol Myers, “Temple, Jerusalem,” in ABD, vol. 6, p. 360. 69 Levenson, Sinai and Zion, p. E. Clements, God and Temple (Oxford, 1965), pp. 10, 107. 70 Richard J. Clifford, The Cosmic Mountain in Canaan and the Old Testament (Cambridge, 1972), pp. 7–8. 71 Mircea Eliade, Images and Symbols, trans. Philip Mairet (New York, 1961), pp. 42–3; Mircea Eliade, The Myth of the Eternal Return or Cosmos and History, trans.