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Luke's Creative Interpretation of 2 Chronicles 28:15

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Luke's Creative Interpretation of 2 Chronicles 28:15 Page 1 of 8 Original Research The assaulted (man) on the Jerusalem – Jericho road: Luke’s creative interpretation of 2 Chronicles 28:15 Author: The article takes as a point of departure that the parable of the Good Samaritan was inspired Eben Scheffler1 by Luke’s reading of 2 Chronicles 28:15. After introducing the concept of Lucan creative interpretation by referring to other examples in the gospel, it will be argued that a comparison Affiliation: 1Department of Biblical and between the texts in question provides a relief for an even better understanding of the Ancient Studies, University of parable. Some hermeneutical conclusions will be drawn regarding the concept of ‘creative South Africa, South Africa interpretation’ for the authority of the Bible and its use, the theodicy problem, and the ultimate purpose of the gospel’s emphasis on the marginalised, taking Old Testament motif(s) of beauty Correspondence to: Eben Scheffler into account. Email: [email protected] Introduction Postal address: The parable of the Good Samaritan may be well known to most of us, but to many the text of PO Box 392, UNISA, Pretoria 2 Chronicles 28:15 may be rather obscure. I quote the Revised Standard Version (with own 0003, South Africa adaptions) (Box 1). Dates: Received: 24 May 2013 Not only about all the major commentaries on Luke’s Gospel when commenting on Luke 10:30–36 Accepted: 19 June 2013 refer to 2 Chronicles 28:15 (not so Wiefel 1988:206–2011), but commentators on the Chronicles Published: 28 Oct. 2013 text also refer to the Good Samaritan parable (e.g. Rudolph 1955; not so Curtis & Madsen How to cite this article: 1910:458–459). Since the similarities are there for all to see, Coggins (2003:307) in his Chronicles Scheffler, E., 2013, ‘The commentary concludes that the Lucan parable ‘is surely based’ on 2 Chronicles 28:15. This may assaulted (man) on the of course imply that the parable is denied to the historical Jesus, which may be a reason why Jerusalem – Jericho road: Luke’s creative interpretation New Testament scholars are more cautious. Klein (2006), for instance in his voluminous Meyers of 2 Chronicles 28:15’, Kritische Kommentar (which took 114 years to appear after that of Weiss [1892]) concluded after HTS Teologiese Studies/ some discussion that it should first be demonstrated that Luke knew the Chronicler so precisely Theological Studies 69(1), that he could interact so independently with it, whereas Wolter (2008:395) sees no connection. Art. #2010, 8 pages. http:// dx.doi.org/10.4102/hts. Or if the parable is still ascribed to the historical Jesus (as Crossan [1994:49] for instance does) a v69i1.2010 great deal of creativity and erudition on a literary level (which is not usually the case) is assumed regarding the historical Jesus. Copyright: © 2013. The Authors. Licensee: AOSIS It would not be my prime aim in what follows to prove beyond doubt that Luke indeed used the OpenJournals. This work Chronicler. I will rather presuppose as a point of departure that he did, and trace the creative is licensed under the process involved in such a case. Firstly, I will discuss briefly two other examples of creative Creative Commons interpretation in Luke’s Gospel (and only refer to some others) to show what is meant by this Attribution License. concept and to indicate that Luke indeed used the text in this creative way. Secondly, a closer (synoptic) look at the Chronicles text will follow compared to the Deuteronomistic text of 2 Kings 16. Thereafter the text of 2 Chronicles 28:15 will briefly be compared with the Lucan parable, noting the similarities and differences. To complete the picture of reinterpretation, I will indicate how Luke made the parable to function in the gospel at large. Some conclusions will be drawn and some hermeneutical remarks made. Creative reinterpretation in Luke’s Gospel Our first example of creative interpretation will be a case where Luke made use of his basic source, namely Mark’s Gospel, in order to show clearly that he indeed used his sources creatively. The second example will be a case when he used both Mark and the Old Testament (Is 61:1–3), after which various other instances of creative interpretation will only be indicated, the investigation of which could only provide an increasingly profound insight in Luke’s method and thought. Read online: The (sinful woman) anointing Jesus (‘feet’): Luke’s version of Mark 14:3–9 Scan this QR code with your Luke’s version of the anointing woman (Box 2) is so different from that of his source Mark (he smart phone or mobile device extended 7 verses to 14) that some scholars are of the opinion that it forms part of his peculiar to read online. material (Sondergut) which either is Luke’s own creations or a separate source (L) from which he http://www.hts.org.za doi:10.4102/hts.v69i1.2010 Page 2 of 8 Original Research (15a) 15a) Then those who were specified by name stood u) ַויָּ ֻ֣קמּו ָּה ֲאנָּ ִׁשי ֩ם ֲא ֶׁשר־נִׁ ְּק ֙בּו ְּב ֵׁש ֜מֹות Then those who were specified by name stood u ַויָּ ֻ֣קמּו ָּה ֲאנָּ ִׁשי ֩ם ֲא ֶׁשר־נִׁ ְּק ֙בּו ְּב ֵׁש ֜מֹות (15a) 15a) Then those who were specified by name stood u) ַויָּ ֻ֣קמּו ָּה ֲאנָּ ִׁשי ֩ם ֲא ֶׁשר־נִׁ ְּק ֙בּו ְּב ֵׁש ֜מֹות Then those who were specified by name stood u ַויָּ ֻ֣קמּו ָּה ֲאנָּ ִׁשי ֩ם ֲא ֶׁשר־נִׁ ְּק ֙בּו ְּב ֵׁש ֜מֹות (b)(15a) b) and Then took those the captives,who were specified by name stood u) ַוַויָּיַ ֻ֣ ֲקח ִׁזֻ֣מיּו קּוָּה ֲאַבנָּ ִׁשִׁש ְּיבָ֗יָּ֩םה ֲא ֶׁשר־נִׁ ְּק ֙בּו ְּב ֵׁש ֜מֹות (15a) ַויַ ֲח ִׁזֻ֣יקּו ַב ִׁש ְּבָ֗יָּה b) and Then took those the whocaptives, were specified by name stood u) ַויָּ ֻ֣קמּו ָּה ֲאנָּ ִׁשי ֩ם ֲא ֶׁשר־נִׁ ְּק ֙בּו ְּב ֵׁש ֜מֹות BOX 1: Text and translation of 2(15a) (b) Chronicles 28:15. c) and Then took those the whocaptives, were specified by name stood u) ַוַויַיָּ ֲֻ֣חק ִׁזֻ֣ימּוק ּו ָּה ֲַבאנָּ ִׁש ִׁשְּביָ֗יָּ ֩םה ֲא ֶׁשר־נִׁ ְּק ֙בּו ְּב ֵׁש ֜מֹות borrowed. However, it is beyond doubt that he meant it to be ,and took the captives ַויַ ֲח ִׁזֻ֣יקּו ַב ִׁש ְּבָ֗יָּה ;15a)(b)(c) and with the booty clothed all that were naked) ְּו ָּכָֽל־ ַמ ֲע ר ֵׁמי ֶׁה ֘ם ִׁה ְּל ִֻׁ֣בישּו ִׁמן־ ַה ָּש ָּל ל ,15a) and took the captives) ְַּוַו ָּיַיָּכ ֲָֻֽ֣חקלִׁזֻ֣־ימּוַמק ּוֲעָּה רֲַבא ֵׁנמָּ ִׁיש ִׁשְֶּׁבהָ֗י֘יָּ ֩םםה ִׁהֲא ְּל ִֶׁׁשֻ֣ביר־שנִּׁו ְּ ק ֙בִׁמּון ־ְּב ַה ֵׁש ָּ֜שמ ָּלֹו ל ת an interpretation of Mark 14:3–9, since the passage is omitted (c) (b) Then and Then thosewith those the who whobooty were were clothed specified specified all bythat byname were name stood naked; stood up u ,c) and took the captives) ַויַ ֲח ִׁזֻ֣יקּו ַב ִׁש ְּבָ֗יָּה ;b)(d) and with the booty clothed all that were naked) ְּו ָּכָֽל־ ַמ ֲע ר ֵׁמי ֶׁה ֘ם ִׁה ְּל ִֻׁ֣בישּו ִׁמן־ ַה ָּש ָּל ל ;b) and with the booty clothed all that were naked) ְּו ָּכָֽל־ ַמ ֲע ר ֵׁמי ֶׁה ֘ם ִׁה ְּל ִֻׁ֣בישּו ִׁמן־ ַה ָּש ָּל ל ,c)and(d) andthey took took clothed the the captives, them,captives, gave them sandals) ַַויַַ ְֲּלח ִׁזִֻׁ֣בי ֻ֣שקּו ם ַב ַ֠ ַו ִׁיַשנְְּּבִָׁ֗יעָּלהּום in the Marcan sequence which he (like Matthew) usually ;b) (c) andthey with clothed the bootythem, clothedgave them all thatsandals, were naked) ְַּויַָּכְָּֽלל ִׁב־ ַֻ֣משּוֲע םר ַ֠ ֵַׁומיַינְּ ֶׁה ִׁע֘םל ּו ִׁהם ְּל ִֻׁ֣בישּו ִׁמן־ ַה ָּש ָּל ל ,c) (d) and took the captives) ְּוַו ָּיַכָֽ ֲחל ִׁזֻ֣־י ַמק ֲּוע ר ַב ֵׁמ ִׁיש ְֶּׁהבָ֗֘יָּם ה ִׁה ְּל ִֻׁ֣בישּו ִׁמן־ ַה ָּש ָּל ל ;c)and(d) andthey with with clothed the the booty bootythem, clothed clothedgave themall all that thatsandals, were were naked; naked) ַויַ ְּל ִׁב ֻ֣שּום ַ֠ ַויַנְּ ִׁעלּום .(follows (Box 3 ,they clothed them, gave them sandals ַויַ ְּל ִׁב ֻ֣שּום ַ֠ ַויַנְּ ִׁעלּום ;e)(d) and with the booty clothed all that were naked) ְּו ָּכָֽל־ ַמ ֲע ר ֵׁמי ֶׁה ֘ם ִׁה ְּל ִֻׁ֣בישּו ִׁמן־ ַה ָּש ָּל ל (d) ;c)(d)they(e) providedthey clothed clothed them them, them, with gave gave food them themand sandals, drink, sandals, and anointed them) ַויַ ְּל ִׁב וַיַאֲכִׁלּ֙ום ֻ֣שּום ַ֠ ַווַיַשְּק֜ יַנְּ ִׁע ּוםלּוםוַיְּס כָ֗ ּום ;andtheyprovided with clothed thethem bootythem, with clothedgave food them and all drink, thatsandals, were and anointednaked; them ַוְּויַָּכְָּֽלל ִׁ בוַיַאֲכִׁלּ֙ום־ ֻ֣ ַשמּוֲע םר ַ֠ ַוֵׁמוַיַשְּק֜ יַינְּ ֶׁה ִׁעּ֘וםםל ּו ִׁהם ְּלוַיְּסִׁ ֻ֣ביכָ֗ שּו ּום ִׁמן־ ַה ָּש ָּל ל (e) (d) (e) ;e)provided provided them them with with food food and and drink, drink, and and anointed anointed them) וַיַאֲכִׁלּ֙וםוַיַשְּק֜ ּוםוַיְּס כָ֗ ּום ,f) they clothed them, gave them sandals) ַויַ ְּל ִׁוַיַאֲכִׁלּ֙וםב ֻ֣שּום ַ֠ ַווַיַשְּק֜ יַנְּ ִׁעּוםלּוםוַיְּס כָ֗ ּום Central to Luke’s reinterpretation is the significance of the provided them with food and drink, and anointed them; ,d) (e)(f)them; and carrying all the stumbling among them on donkeys) ַויְּנַ ֲה וַיַאֲכִׁלּ֙ום ֤לּום ַבוַיַשְּק֜ ֲחמ ִֹּׁוםרי ֙ם וַיְּסְּ ל ָּככָ֗ ל־ּכּוםֹו ֵׁ֔ ֵׁשל ;e) andtheyprovided carrying clothed them allthem, withthe gavestumbling food them and drink,among sandals, and them anointed on donkeys, them) ַוַויְּיַנַ ְּל ֲה ִׁב֤ל ֻּ֣ושּום ם ַבַ֠ ַו ֲיחַנְּמ ִִֹׁׁערליּו ֙ם ם ְּל ָּכל־ּכֹו ֵׁ֔ ֵׁשל ;f) (f) provided them with food and drink, and anointed them) וַיַאֲכִׁלּ֙וםוַיַשְּק֜ ּוםוַיְּס כָ֗ ּום anointment. According to Mark (and followed by Matthew ,and(e)(f) and carrying carrying all all the the stumbling stumbling among among them them on on donkeys ַויְּנַ ֲה ֤לּום ַב ֲחמ ִֹׁרי ֙ם ְּל ָּכל־ּכֹו ֵׁ֔ ֵׁשל ,g) and carrying all the stumbling among them on donkeys) ַויְּנַ ֲה ֤לּום ַב ֲחמ ִֹׁרי ֙ם ְּל ָּכל־ּכֹו ֵׁ֔ ֵׁשל ;f) provided them with food and drink, and anointed them)
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