Kim Phillips Profile picture
Mar 1, 2023 13 tweets 4 min read Read on X
I’ve been talking recently with a new friend about how to memorise the #SermonontheMount.
Thought I’d share my thoughts here, just as an interested amateur, in case they encourage others (a) to share their methods, (b) to have a go at memorising this beautiful sermon themselves.
1. Structure and Hierarchy!

I find this the single most helpful element in memorising longer units.
What is the overall structure of the sermon, at the most birds-eye level? E.g.:

Intro
Law and Prophets (Ethics; Devotion; Common Struggles)
Conclusion
Then, each of those units break down into their own structure.

E.g. Ethics. This breaks down into two groups of three sayings each: (a) murder; adultery; divorce. (b) oaths; eye for an eye; love your enemies.
2. #Mnemonics
At every stage, I look for creative mnemonics to help me more easily grasp these structural elements.
E.g.: to help me with the 'Ethics' part of the sermon... Image
3. Individual Units
After repeating this structure-hierarchy-mnemonic cycle as many times as I need to, I end up with individual units of text - perhaps ~3-5 verses each. In the Sermon on the Mount these units are pretty easy to spot, which makes things much more straightforward.
But still, memorising these small units can still be tricky, so I have a toolkit of memory aids to help me here, too.

Here are a couple, using the ‘#eyeforaneye’, and ‘#Loveyourenemies’ units
(a) Key words
The main bulk of this unit is taken up with three specific examples, which I can summarise with three ‘c’s: Cheek; Coat; Carry (I’m assuming that the reason the person is being forced to walk a mile is so that they can carry some gear). Image
(b) Chain Links
In this technique, I link one sentence to the next using some sort of thematic link, or sound link, or logical link. Theoretically, you can memorise long strings of text just using this method (but see warning below!) Image
4. The lovely thing about this method, combining hierarchy, structure, structural mnemonics, and mnemonics for small units of text, is that it frees me to ‘enter’ the text at any point. I don’t just have to start at the beginning and keep parroting until I get to the bit I want.
And if (as often happens!) I find one section of the text has got a bit rusty in my mind - no matter! I can simply skip that small unit and go onto the next, then come back to refresh the weak section later.
5. But why bother memorising?
I find the process itself v helpful in getting me to actually engage with the text, rather than just reading it over and over. E.g., in memorising the SOTM I have been struck by how the Lord’s Prayer in the very middle acts like a kind of axle...
and everything else in the sermon revolves around that axle and links to it. And at the heart of everything: “your Father in Heaven”! How that changes the tone of the whole sermon!
And once memorised, the ability to just access a particular unit and meditate on it at any time (brushing teeth, travelling to and from work, etc) is a wonderful wonderful privilege.

#treasurethetext

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More from @K_L_Phillips

Feb 23
This is the Mesad Hashavyahu letter, which I enjoyed reading today with students.

From the time of the #prophet #Jeremiah - the last stormy decades before Judah went into exile.

While big troubles brewed at the political level, everyday troubles continued for everyday people Image
The 'letter' (written in ink on broken pottery pieces, as was common) is a plea from a lowly hired field worker to a local official, claiming that his overseer in the fields has mistreated him - unfairly confiscating his coat.
#unfair! Image
The #Hebrew is wonderful: the breathy, erratic, dislocated speech of a wronged man making his plea for justice:

"so there I was, workin' away. An' I'd just finished me measurin' and stackin' - just like normal before Sabbath - when along comes Hoshayahu and takes me coat!" Image
Read 5 tweets
Jan 18, 2023
One pretty prevalent critical view of the #Exodus narratives, proposed by Redford, but popularised by #IsraelFinkelstein, is that - though they may hold some earlier memories - they were written in the 7th century, and basically reflect the 7th c Egyptian context. Ramesses IIIsrael Finkelstein
Much could be said in response to this rather depressing claim (and has been by, e.g., Hoffmeier)

A recently finished PhD gives a bit more data relating to this question, and suggests that the Redford-Finkelstein position doesn't really fit the facts.
Ella Karev's PhD thesis examines what kinds of slavery were dominant in Egypt between 900BC and 330BC.

Google the title and you can download it for yourself:
"Slavery and Servitude in Late Period Egypt (c. 900 – 330 BC)"
Read 9 tweets
Oct 28, 2021
This is beautiful!
This little #manuscript seems to be written by a regular, non-professional, member of the Jewish community of Fustat, Egypt, about 1000 years ago.
They made a little shorthand manuscript of #Psalms, for their own personal use. Image
This person knew the Psalms pretty well, so could abbreviate most of the words by chopping off the last letter or two (which seems more impressive when you remember that #Hebrew words tend to be short: say, 2-6 letters in the main).
This little snippet is from Psalm 9: 17-18.

But here, the writer's knowledge of the book of Psalms has actually led them astray...

Do you see the line in the image with lots of dots over all the letters? Those are erasure dots: (s)he wants, in effect, to cross out that line.
Read 6 tweets
Aug 24, 2020
At the heart of #Psalm82 is a pair of parallel lines expressing G-d's heart for justice - particularly justice for the poor and defenceless.
They are two of the most beautiful, well-crafted lines of Hebrew I've ever read.

1/4
Each line is arranged chiastically: the verb comes first in the A-line, and last in the B-line.

The poor, orphaned, afflicted, and destitute are thereby enveloped by G-d's justice, justification, deliverance and salvation.
But the two bicola are also 'vertically parallel' - more so than any other verses I've yet noticed.
So:
The טו ending is parallel in 1st word.
Then דל repeated both lines.
Then ום paralleled by ון
Consonants רש parallel both lines
Then הצ, Hifil, and mpl ו parallel in last slot.
Read 4 tweets
Mar 17, 2020
In their zeal to preserve EVERY detail of the biblical text accurately, the #Masoretes sometimes make up little ditties, in #Aramaic, to help remember some textual feature or another. I've just come across one I'd not seen before, & which has instantly become my favourite. (1/5)
Remember #Ezekiel 18? The righteous man and the unrighteous man. The righteous man does not eat on the mountains (i.e. at the idol shrines), but the unrighteous man does eat on the mountains
In both cases, the verb 'eat' happens to be marked w/ Zaqef. Zaqef is quite a strong disjunctive accent. S/times it causes the word it marks to be written as a pausal form (ie vowel change), s/times not. Here: 'does not eat' is pausal, but 'does eat' is written non-pausally.
Read 5 tweets
Nov 14, 2019
Here is a snippet from one of the beautiful carpet pages at the back of the #LeningradCodex. I've highlighted a little 'poem' hidden in the page...
Ofer found a very similar poem at the back of another manuscript also written by #SamuelBenJacob - the so-called 'Lm' #Torah manuscript
And now, here it is again, in an even longer form than in L, nestled at the back of the #WashingtonPentateuch
Read 5 tweets

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