The city of Jerusalem plays a major role in each of the canonical gospels. Only in Matt, however,... more The city of Jerusalem plays a major role in each of the canonical gospels. Only in Matt, however, does it receive the titles of “holy city” and “city of the great king”. Although Jerusalem is the city that kills the prophets and stones those who are sent to it (Matt 23:37), it will always continue to be the place where the power of the resurrection is manifested (Matt 27:53). The alternation of honorifics and condemnations of Jerusalem is probably an indication of the suffering experienced by the evangelist and his community, which was composed mainly of believers in Christ coming from Judaism.
Many exegetes think that the saying on the thrones (Matt 19:28 // Luke 22:28-30) was the end of Q... more Many exegetes think that the saying on the thrones (Matt 19:28 // Luke 22:28-30) was the end of Q. The fact that a collection of dominic sayings ended with the promise of a sort of enthronement of the disciples is certainly fascinating. For some authors, the content of this logion constitutes an indication of the literary genre of the entire Q. The fundamental question that remains open, however, is whether Q ever existed. In this saying, as in many others, Luke clearly shows dependence on Matthew. All the differences between the two versions of the saying are in fact attributable to Luke’s editorial work. It is, therefore, a logion that, rather than constituting the end of Q, makes the existence of Q unnecessary.
In ognuno dei tre vangeli sinottici, dopo il primo annunzio della passione, è narrata la trasfigu... more In ognuno dei tre vangeli sinottici, dopo il primo annunzio della passione, è narrata la trasfigurazione di Gesù. La maggior parte degli esegeti è d’accordo nel pensare che il racconto di Marco sia stato utilizzato come fonte sia da Matteo che da Luca. Soltanto una esigua minoranza è invece convinta che Luca avesse tra le sue fonti scritte non soltanto Marco ma anche Matteo. Questo articolo è un tentativo di mostrare che il racconto della trasfigurazione di Matteo è stato utilizzato da Luca e che quest’ultimo non ha avuto a disposizione un’ulteriore fonte scritta a noi non pervenuta. Tale conclusione è rilevante nella ricerca sinottica poiché la conoscenza di Matteo da parte di Luca continua ad essere una spina nel fianco alla dominante teoria delle due fonti, secondo la quale Matteo e Luca avrebbero utilizzato Marco e la fonte Q per la redazione dei loro vangeli.
Many exegetes are convinced that the oldest formulation of the logion on the imitatio Dei (cf. Ma... more Many exegetes are convinced that the oldest formulation of the logion on the imitatio Dei (cf. Matt 5:48 // Luke 6:36) is found in the third gospel and that Matthew replaced the call to be merciful with the ideal of evangelical perfection. In fact, Luke had more reasons to change the Matthean form of the saying than vice versa. The adjective τέλειος “perfect” (cf. Matt 5:48), when referring to a deity, could take on an ambiguous meaning, especially in an audience coming from a pagan background. For this reason, Luke preferred to substitute τέλειος with οἰκτίρμων “merciful”, thus avoiding any kind of misunderstanding. The original formulation of the logion is thus in Matthew, while in Luke we find a sort of cultural translation of it. This is one of the many cases in which Luke’s dependence on Matthew seems plausible.
In Matt 11:19b // Luke 7:35 there is an enigmatic logion, in which Jesus affirms that the wisdom ... more In Matt 11:19b // Luke 7:35 there is an enigmatic logion, in which Jesus affirms that the wisdom was declared just “by its works” (Matthew) or “by all her children” (Luke). Most exegetes are convinced that Luke has preserved the oldest version of the saying. The widespread opinion is that Matthew replaced “children” with “works” in order to create an inclusio with Matt 11:2. In accordance with this predominant hypothesis, some go further by saying that Matthew modified his source in order to identify Jesus with Divine Wisdom. All these assertions, often taken for granted and used as a basis for the exegesis, are questionable. In this article I will try to show not only that they are wrong but also how they have actually hindered the understanding of the logion as it is in its oldest version we have, which is that of Matthew.
The synoptic gospels agree in telling how Jesus, after being baptized at the Jordan River, driven... more The synoptic gospels agree in telling how Jesus, after being baptized at the Jordan River, driven (or guided) by the Spirit, goes to the desert and remains there forty days, during which or at the end of which, he is tempted by the devil. Mark says nothing about the fasting of Jesus or about the nature of his temptations. Matthew and Luke on the contrary add these two elements. Those who follow the theory of the two sources, think that Matthew and Luke have independently combined Mark and Q in order to compose their own narrative. At a careful reading, however, we realize that only in Luke there is a perceptible tension caused by the combination of two pre-existent texts. For this and other reasons, it is highly probable that Matthew composed the missing parts in Mark, creating several intratextual links between the account of the baptism and that of the temptations. Subsequently, Luke combined Mark and Matthew. It does not seem necessary to suppose the existence of a further lost source, therefore the Farrer hypothesis in this case explains much better the differences among the three gospels narratives.
In Matt 19:10 we read how the disciples react to Jesus teaching on the indissolubility of marriag... more In Matt 19:10 we read how the disciples react to Jesus teaching on the indissolubility of marriage, concluding that it is better not to marry. Jesus’ reply to their comment (Matt 19:11-12) can be interpreted in different ways because of the indefiniteness of the direct object in the sentence (τὸν λόγον [τοῦτον]) and because of the different meanings that the verb χωρέω can assume. This article focuses on the meaning of the verb χωρέω in Mt 19:11-12, which can express not only understanding or acceptance but also the capability to bear a burden, i.e. a life without a wife.
Lievito e insegnamento. Nota filologica su Mt 16,12
The misunderstanding between Jesus and the di... more Lievito e insegnamento. Nota filologica su Mt 16,12 The misunderstanding between Jesus and the disciples, as narrated in Matt 16:5-12, is usually explained through the exchange between the literal and the figurative meaning of the Greek noun ζύμη “leaven”: Jesus tells the disciples to beware of the leaven of the Pharisees and Sadducees, referring to their teaching not to their bakery. The misunderstanding nevertheless could have originated simply by the different meanings that the word חמירא may have in Aramaic.
Righteousness and fulfillment are key elements in Jesus’ mission. Both concepts however are contr... more Righteousness and fulfillment are key elements in Jesus’ mission. Both concepts however are controversial. Is Jesus speaking about a divine or human righteousness? Does his baptism symbolize his death? In the Lxx πᾶς + δικαιοσύνη is not used for the abstract value of righteousness but for concrete acts of righteousness or kindness. In Matt 3:15 the cryptic words of Jesus have probably the same meaning. Fulfilling every act of righteousness is the theme and the way to do it is the rheme.
Matteo Munari
‘No One Can Worship Two Lords’ (Matt 6:24a): Freeing the Logion from the Imagery of... more Matteo Munari ‘No One Can Worship Two Lords’ (Matt 6:24a): Freeing the Logion from the Imagery of Slavery The imagery of human slavery is often taken for granted when interpreting Matt 6:24 probably because of the presence of the noun “slave” in the Lukan version of the logion (Luke 16:13). Considering the cultic meaning of the verb δουλεύω in biblical Greek however, the motif of the verse could be idolatry from the beginning and not human slavery.
Matteo Munari
‘Fa’ che non cadiamo in tentazione’ (Mt 6,13a). Interpretazione e traduzione della ... more Matteo Munari ‘Fa’ che non cadiamo in tentazione’ (Mt 6,13a). Interpretazione e traduzione della sesta petizionedel Padre Nostro This paper aims to examine the meaning of the sixth petition of the Lord’s Prayer in its context and in relation with Jas 1,13 in order to choose the best Italian translation. Special focus has been put on the negation of a causative verb in Hebrew and Aramaic, its nuances and its translation into Greek. As a conclusion, the suggested Italian translation is “Fa’ che non cadiamo in tentazione”.
Il compimento della Torah. Gesù e la Scrittura in Mt 5,17-48 , 2013
Cosa significa che Gesù Cristo non è venuto ad abolire ma a portare a compimento la legge e i pro... more Cosa significa che Gesù Cristo non è venuto ad abolire ma a portare a compimento la legge e i profeti? Qual è il rapporto tra l’insegnamento del Messia e la Torah alla luce di quanto viene detto in Mt 5,17-48? Come risolvere l’evidente tensione tra la fedeltà alla legge nei suoi minimi particolari richiesta in Mt 5,18 e il “ma io vi dico” ripetuto sei volte nella continuazione della pericope? La storia dell’interpretazione di Mt 5,17 è complicata: molti hanno tentato di darne un’interpretazione soddisfacente, nessuno è riuscito a fornirne una definitiva. Alcuni hanno letto questo passo del discorso della montagna rappresentandosi un Gesù dal volto raggiante venuto a sostituire l’antica legge con il vangelo. Altri hanno immaginato semplicemente di vedere un rabbino della Galilea venuto a dare la sua personale interpretazione della Torah. Questa opera, basandosi sullo studio delle fonti giudaiche e cristiane antiche, vuole essere un piccolo contributo alla comprensione di un passo così importante per l’identità cristiana e il suo rapporto con l’ebraismo.
Padre Nostro. Piccola guida per capire cosa stai chiedendo, 2018
Aumentando la consapevolezza della preghiera, cresce anche la sua efficacia e di conseguenza la f... more Aumentando la consapevolezza della preghiera, cresce anche la sua efficacia e di conseguenza la fede di chi prega.
The city of Jerusalem plays a major role in each of the canonical gospels. Only in Matt, however,... more The city of Jerusalem plays a major role in each of the canonical gospels. Only in Matt, however, does it receive the titles of “holy city” and “city of the great king”. Although Jerusalem is the city that kills the prophets and stones those who are sent to it (Matt 23:37), it will always continue to be the place where the power of the resurrection is manifested (Matt 27:53). The alternation of honorifics and condemnations of Jerusalem is probably an indication of the suffering experienced by the evangelist and his community, which was composed mainly of believers in Christ coming from Judaism.
Many exegetes think that the saying on the thrones (Matt 19:28 // Luke 22:28-30) was the end of Q... more Many exegetes think that the saying on the thrones (Matt 19:28 // Luke 22:28-30) was the end of Q. The fact that a collection of dominic sayings ended with the promise of a sort of enthronement of the disciples is certainly fascinating. For some authors, the content of this logion constitutes an indication of the literary genre of the entire Q. The fundamental question that remains open, however, is whether Q ever existed. In this saying, as in many others, Luke clearly shows dependence on Matthew. All the differences between the two versions of the saying are in fact attributable to Luke’s editorial work. It is, therefore, a logion that, rather than constituting the end of Q, makes the existence of Q unnecessary.
In ognuno dei tre vangeli sinottici, dopo il primo annunzio della passione, è narrata la trasfigu... more In ognuno dei tre vangeli sinottici, dopo il primo annunzio della passione, è narrata la trasfigurazione di Gesù. La maggior parte degli esegeti è d’accordo nel pensare che il racconto di Marco sia stato utilizzato come fonte sia da Matteo che da Luca. Soltanto una esigua minoranza è invece convinta che Luca avesse tra le sue fonti scritte non soltanto Marco ma anche Matteo. Questo articolo è un tentativo di mostrare che il racconto della trasfigurazione di Matteo è stato utilizzato da Luca e che quest’ultimo non ha avuto a disposizione un’ulteriore fonte scritta a noi non pervenuta. Tale conclusione è rilevante nella ricerca sinottica poiché la conoscenza di Matteo da parte di Luca continua ad essere una spina nel fianco alla dominante teoria delle due fonti, secondo la quale Matteo e Luca avrebbero utilizzato Marco e la fonte Q per la redazione dei loro vangeli.
Many exegetes are convinced that the oldest formulation of the logion on the imitatio Dei (cf. Ma... more Many exegetes are convinced that the oldest formulation of the logion on the imitatio Dei (cf. Matt 5:48 // Luke 6:36) is found in the third gospel and that Matthew replaced the call to be merciful with the ideal of evangelical perfection. In fact, Luke had more reasons to change the Matthean form of the saying than vice versa. The adjective τέλειος “perfect” (cf. Matt 5:48), when referring to a deity, could take on an ambiguous meaning, especially in an audience coming from a pagan background. For this reason, Luke preferred to substitute τέλειος with οἰκτίρμων “merciful”, thus avoiding any kind of misunderstanding. The original formulation of the logion is thus in Matthew, while in Luke we find a sort of cultural translation of it. This is one of the many cases in which Luke’s dependence on Matthew seems plausible.
In Matt 11:19b // Luke 7:35 there is an enigmatic logion, in which Jesus affirms that the wisdom ... more In Matt 11:19b // Luke 7:35 there is an enigmatic logion, in which Jesus affirms that the wisdom was declared just “by its works” (Matthew) or “by all her children” (Luke). Most exegetes are convinced that Luke has preserved the oldest version of the saying. The widespread opinion is that Matthew replaced “children” with “works” in order to create an inclusio with Matt 11:2. In accordance with this predominant hypothesis, some go further by saying that Matthew modified his source in order to identify Jesus with Divine Wisdom. All these assertions, often taken for granted and used as a basis for the exegesis, are questionable. In this article I will try to show not only that they are wrong but also how they have actually hindered the understanding of the logion as it is in its oldest version we have, which is that of Matthew.
The synoptic gospels agree in telling how Jesus, after being baptized at the Jordan River, driven... more The synoptic gospels agree in telling how Jesus, after being baptized at the Jordan River, driven (or guided) by the Spirit, goes to the desert and remains there forty days, during which or at the end of which, he is tempted by the devil. Mark says nothing about the fasting of Jesus or about the nature of his temptations. Matthew and Luke on the contrary add these two elements. Those who follow the theory of the two sources, think that Matthew and Luke have independently combined Mark and Q in order to compose their own narrative. At a careful reading, however, we realize that only in Luke there is a perceptible tension caused by the combination of two pre-existent texts. For this and other reasons, it is highly probable that Matthew composed the missing parts in Mark, creating several intratextual links between the account of the baptism and that of the temptations. Subsequently, Luke combined Mark and Matthew. It does not seem necessary to suppose the existence of a further lost source, therefore the Farrer hypothesis in this case explains much better the differences among the three gospels narratives.
In Matt 19:10 we read how the disciples react to Jesus teaching on the indissolubility of marriag... more In Matt 19:10 we read how the disciples react to Jesus teaching on the indissolubility of marriage, concluding that it is better not to marry. Jesus’ reply to their comment (Matt 19:11-12) can be interpreted in different ways because of the indefiniteness of the direct object in the sentence (τὸν λόγον [τοῦτον]) and because of the different meanings that the verb χωρέω can assume. This article focuses on the meaning of the verb χωρέω in Mt 19:11-12, which can express not only understanding or acceptance but also the capability to bear a burden, i.e. a life without a wife.
Lievito e insegnamento. Nota filologica su Mt 16,12
The misunderstanding between Jesus and the di... more Lievito e insegnamento. Nota filologica su Mt 16,12 The misunderstanding between Jesus and the disciples, as narrated in Matt 16:5-12, is usually explained through the exchange between the literal and the figurative meaning of the Greek noun ζύμη “leaven”: Jesus tells the disciples to beware of the leaven of the Pharisees and Sadducees, referring to their teaching not to their bakery. The misunderstanding nevertheless could have originated simply by the different meanings that the word חמירא may have in Aramaic.
Righteousness and fulfillment are key elements in Jesus’ mission. Both concepts however are contr... more Righteousness and fulfillment are key elements in Jesus’ mission. Both concepts however are controversial. Is Jesus speaking about a divine or human righteousness? Does his baptism symbolize his death? In the Lxx πᾶς + δικαιοσύνη is not used for the abstract value of righteousness but for concrete acts of righteousness or kindness. In Matt 3:15 the cryptic words of Jesus have probably the same meaning. Fulfilling every act of righteousness is the theme and the way to do it is the rheme.
Matteo Munari
‘No One Can Worship Two Lords’ (Matt 6:24a): Freeing the Logion from the Imagery of... more Matteo Munari ‘No One Can Worship Two Lords’ (Matt 6:24a): Freeing the Logion from the Imagery of Slavery The imagery of human slavery is often taken for granted when interpreting Matt 6:24 probably because of the presence of the noun “slave” in the Lukan version of the logion (Luke 16:13). Considering the cultic meaning of the verb δουλεύω in biblical Greek however, the motif of the verse could be idolatry from the beginning and not human slavery.
Matteo Munari
‘Fa’ che non cadiamo in tentazione’ (Mt 6,13a). Interpretazione e traduzione della ... more Matteo Munari ‘Fa’ che non cadiamo in tentazione’ (Mt 6,13a). Interpretazione e traduzione della sesta petizionedel Padre Nostro This paper aims to examine the meaning of the sixth petition of the Lord’s Prayer in its context and in relation with Jas 1,13 in order to choose the best Italian translation. Special focus has been put on the negation of a causative verb in Hebrew and Aramaic, its nuances and its translation into Greek. As a conclusion, the suggested Italian translation is “Fa’ che non cadiamo in tentazione”.
Il compimento della Torah. Gesù e la Scrittura in Mt 5,17-48 , 2013
Cosa significa che Gesù Cristo non è venuto ad abolire ma a portare a compimento la legge e i pro... more Cosa significa che Gesù Cristo non è venuto ad abolire ma a portare a compimento la legge e i profeti? Qual è il rapporto tra l’insegnamento del Messia e la Torah alla luce di quanto viene detto in Mt 5,17-48? Come risolvere l’evidente tensione tra la fedeltà alla legge nei suoi minimi particolari richiesta in Mt 5,18 e il “ma io vi dico” ripetuto sei volte nella continuazione della pericope? La storia dell’interpretazione di Mt 5,17 è complicata: molti hanno tentato di darne un’interpretazione soddisfacente, nessuno è riuscito a fornirne una definitiva. Alcuni hanno letto questo passo del discorso della montagna rappresentandosi un Gesù dal volto raggiante venuto a sostituire l’antica legge con il vangelo. Altri hanno immaginato semplicemente di vedere un rabbino della Galilea venuto a dare la sua personale interpretazione della Torah. Questa opera, basandosi sullo studio delle fonti giudaiche e cristiane antiche, vuole essere un piccolo contributo alla comprensione di un passo così importante per l’identità cristiana e il suo rapporto con l’ebraismo.
Padre Nostro. Piccola guida per capire cosa stai chiedendo, 2018
Aumentando la consapevolezza della preghiera, cresce anche la sua efficacia e di conseguenza la f... more Aumentando la consapevolezza della preghiera, cresce anche la sua efficacia e di conseguenza la fede di chi prega.
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Papers by Matteo Munari
Tale conclusione è rilevante nella ricerca sinottica poiché la conoscenza di Matteo da parte di Luca continua ad essere una spina nel fianco alla dominante teoria delle due fonti, secondo la quale Matteo e Luca avrebbero utilizzato Marco e la fonte Q per la redazione dei loro vangeli.
The misunderstanding between Jesus and the disciples, as narrated in Matt 16:5-12, is usually explained through the exchange between the literal and the figurative meaning of the Greek noun ζύμη “leaven”: Jesus tells the disciples to beware of the leaven of the Pharisees and Sadducees, referring to their teaching not to their bakery. The misunderstanding nevertheless could have originated simply by the different meanings that the word חמירא may have in Aramaic.
In the Lxx πᾶς + δικαιοσύνη is not used for the abstract value of righteousness but for concrete acts of righteousness or kindness. In Matt 3:15 the cryptic words of Jesus have probably the same meaning. Fulfilling every act of righteousness is the theme and the way to do it is the rheme.
‘No One Can Worship Two Lords’ (Matt 6:24a): Freeing the Logion from the Imagery of Slavery
The imagery of human slavery is often taken for granted when interpreting Matt 6:24 probably because of the presence of the noun “slave” in the Lukan version of the logion (Luke 16:13). Considering the cultic meaning of the verb δουλεύω in biblical Greek however, the motif of the verse could be idolatry from the beginning and not human slavery.
‘Fa’ che non cadiamo in tentazione’ (Mt 6,13a). Interpretazione e traduzione della sesta petizionedel Padre Nostro
This paper aims to examine the meaning of the sixth petition of the Lord’s Prayer in its context and in relation with Jas 1,13 in order to choose the best Italian translation. Special focus has been put on the negation of a causative verb in Hebrew and Aramaic, its nuances and its translation into Greek. As a conclusion, the suggested Italian translation is “Fa’ che non cadiamo in tentazione”.
Books by Matteo Munari
Tale conclusione è rilevante nella ricerca sinottica poiché la conoscenza di Matteo da parte di Luca continua ad essere una spina nel fianco alla dominante teoria delle due fonti, secondo la quale Matteo e Luca avrebbero utilizzato Marco e la fonte Q per la redazione dei loro vangeli.
The misunderstanding between Jesus and the disciples, as narrated in Matt 16:5-12, is usually explained through the exchange between the literal and the figurative meaning of the Greek noun ζύμη “leaven”: Jesus tells the disciples to beware of the leaven of the Pharisees and Sadducees, referring to their teaching not to their bakery. The misunderstanding nevertheless could have originated simply by the different meanings that the word חמירא may have in Aramaic.
In the Lxx πᾶς + δικαιοσύνη is not used for the abstract value of righteousness but for concrete acts of righteousness or kindness. In Matt 3:15 the cryptic words of Jesus have probably the same meaning. Fulfilling every act of righteousness is the theme and the way to do it is the rheme.
‘No One Can Worship Two Lords’ (Matt 6:24a): Freeing the Logion from the Imagery of Slavery
The imagery of human slavery is often taken for granted when interpreting Matt 6:24 probably because of the presence of the noun “slave” in the Lukan version of the logion (Luke 16:13). Considering the cultic meaning of the verb δουλεύω in biblical Greek however, the motif of the verse could be idolatry from the beginning and not human slavery.
‘Fa’ che non cadiamo in tentazione’ (Mt 6,13a). Interpretazione e traduzione della sesta petizionedel Padre Nostro
This paper aims to examine the meaning of the sixth petition of the Lord’s Prayer in its context and in relation with Jas 1,13 in order to choose the best Italian translation. Special focus has been put on the negation of a causative verb in Hebrew and Aramaic, its nuances and its translation into Greek. As a conclusion, the suggested Italian translation is “Fa’ che non cadiamo in tentazione”.