192 BERNARDO ESTRADA rising up from the ground and dancing 30. It appears only seven times in LXX and three in the NT, all in Luke’s gospel. The heaven, in the singular, denotes a Hellenistic concept that contrasts with the rather Semitic “heavens” 31. The suffering just described has a special mark, a motivation: it must be undergone for Jesus’ sake, eneken emoy (Matt 5,11); Luke ™ ߘ 6,22 says instead eneka toy yıoy toy anurwpoy. If the previous ™ ˜ Ω˜ ˜ß ¥ beatitudes carry an implicit Christology (Jesus’ mission as the beginning of the kingdom among humankind), the last one is more explicit and contemplates tribulation in a later period on account of Christ. Such an explicit assertion is difficult to apply to Jesus’ time, but not to the time of the Church 32. Could it be possible that the first Christians adopted this way of speaking, putting Jesus in the place of Israel’s God? According to Mark, Jesus promises reward to “ whosoever shall lose his life for my sake and the gospel’s ...” 33. To give up all things 34, to stand before kings and governors 35, to be hated on account or “for the sake of my name”, are expressions that reflect the catechetical concern of early Christian language. The community sees the last beatitude as a model of suffering to imitate, not in a generic way but for Jesus’ sake 36. It is not impossible that Jesus would have foreseen tribulation and verbal abuse 37 both for himself and for his disciples 38. The persecution of Christ’s disciples, like the prophets of the OT 39, probably reflects the growing tension between the community for whom the gospel Cf. SCHÜRMANN, Lukasevangelium, 334, n. 65. 30 The expression is linked to the misuov, reward, that extends its joy to the ¥ 31 present time. Cf. M. CORBIN, “Votre récompense est grande dans les cieux”, Christus 28 (1981) 65-77. Cf. Acts 5,41; Cf. Acts 9,16; 15,26; 21,13; 2 Cor 4,11; 12,10; Phil 1,29; 32 Rev 1,9; 2,3; 6,9; 20,4. Jer 15,15 Mark 8,35; par. Matt 16,25; Luke 9,24. 33 Mark 10,29 par. 34 Cf. Mark 13,9-10 par. 35 Cf. A. SATAKE, “Das Leiden der Jünger ‘um meinetwillen’”, ZNW 67 36 (1976) 4-19. It is considered a sin as grave as idolatry, fornication and bloodshed put 37 together. Cf. Kommentar zum Neuen Testament aus Talmud und Midrasch (eds. H. STRACK – P. BILLERBECK) (München 1926-8) I, 227. Cf. HOWARD MARSHALL, Luke, 252. 38 The first merit is that of suffering unjustly, the second of suffering for 39 Jesus’ sake. The suffering of Amos and Jeremiah could be two exemplary cases