190 BERNARDO ESTRADA Hebrew word reveals the Semitic milieu 20, to which the disciples belonged. In the place of hatred and exclusion, diwókein is a terminus technicus in Matthew that could mean the persecution of disciples in the early church 21. The verb appears twelve times in Matthew and Luke, never in Mark, and only once (Luke 17,23) outside of the context of persecution. But here it could be regarded as a kind of social discrimination against the early Christian community 22. The third verb in Luke 6,22 is oneid¥zein, to revile, as in ß ı Matthew 5,11. The concept seems to come from Jewish wisdom literature 23. The fourth part of Luke’s description of the offences is ekbalwsin to onoma ymwn wv ponhron, “cast out your name (as) ߥ ù¶ Ω˜ Ω ù evil ”, in comparison with the eıpwsin pan ponhron kauà ymwn ¶ ˜ ù Ω˜ “ speaking all kinds of calumnies against you” in Matt 5,11, perhaps a free translation of the same idiom. The word “name” in the Lucan expression points to a Semitic background, as Black suggested 24. Either could be a reference to the name of “Christian”, as Luke also knows 25. The verb ldb (in Hiphil or Niphal), “to set apart”, is frequent in the 20 Creation narrative. Cf. DUPONT, Béatitudes I, 230-231. Cf. HAGNER, Matthew I, 95. 21 C f . R. METZNER , D i e Rezeption des Matthäusevangeliums im 1. 22 Petrusbrief. Studien zum traditionsgeschichtlichen und theologischen Einfluss des 1. Evangeliums auf den 1. Petrusbrief (WUNT 74; Tübingen 1995) 7-16, 27. According to this author the three concepts, basileıa twn oyranwn, ¥ ˜ ß ˜ dikaiosynh and diwkein form the Sondergut of Matthew in the SM, becoming ¥ ¥ termini technici of his gospel. Pss 34,7; 41,11; 43,17; 54,13; 68,10; 73,10.18; 78,12; 88,52; 101,9; 118,42, 23 and 12 times in other wisdom books. In narrative texts, from Judges to Chronicles it is frequent, as well as in Isaiah and Jeremiah. In the Minor Prophets, it occurs only in Zephaniah. Cf. T. Rub. 4,2; T. Levi 10,4. It occurs also nine times in the NT: in Mark 15,32; Matt 27,44 conveys the thieves’ reproach to Jesus on the cross; in Matt 11,20, there is the condemnation the unbelieving cities. Cf. Mark 16,14, the quotation in Rom 15,3 and Jas 1,5. In 1Pet 4,14 it has the same sense as here. Cf. M. BLACK, An Aramaic Approach to the Gospels and Acts (Oxford 24 1967) 97-98. This seems to reflect the expressions of Dt 22,14.19 [r μç ayxwh “ cast out the name (as) evil”. Luke’s variation is in the personal pronoun, “your name ”. Cf. J.A. FITZMYER, The Gospel According to Luke (AB 28; Garden City, 25 NY 1981) I, 635.