Page 1 of 8 Original Research

The assaulted (man) on the – 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 and its use, the theodicy problem, and the ultimate purpose of the gospel’s emphasis on the marginalised, taking 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 :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 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 . 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) Then those who were specified by name stood u ַויָּ ֻ֣קמּו ָּה ֲאנָּ ִׁשי ֩ם ֲא ֶׁשר־נִׁ ְּק ֙בּו ְּב ֵׁש ֜מֹות 15a) 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 (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 ֲַאבנָּ ִׁ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) ַויַ ֲח ִׁזֻ֣יקּו ַב ִׁש ְּבָ֗יָּה ;and(d) andthey with with clothed the the booty bootythem, clothed clothedgave themall all that thatsandals, were were naked; naked ְַּויַָּכָֽ ְּלל ִׁב־ ַֻ֣משּוֲע םר ֵַַׁ֠ומ ַינְּ ֶׁה ִׁ֘עםל ּו ִׁהםְּל ִֻׁ֣בישּו ִׁמן־ ַה ָּש ָּל ל .(follows (Box 3 ,c) 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 gavefood 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 ֤לּום ַב ֲחמ ִֹׁרי ֙ם ְּל ָּכל־ּכֹו ֵׁ֔ ֵׁשל ;e) andtheyprovided carrying clothed them allthem, withthe gavestumbling food them and drink,among sandals, and them anointed on donkeys, them) ַוַויְּיַנַ ְּל ֲה ִׁוַיַאֲכִׁלּ֙וםב֤ל ֻּ֣ושּום ם ַבַ֠ ַווַיַשְּק֜ ֲיחַנְּמ ִִֹׁׁעּוםרליּו ֙ם ם ְּלוַיְּס ָּכלכָ֗ ־ּכּוםֹו ֵׁ֔ ֵׁ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) andprovided carrying them all withthe stumbling food and drink,among and them anointed on donkeys, them) ַויְּנַ ֲה וַיַאֲכִׁלּ֙ום֤לּום ַבוַיַשְּק֜ ֲחמ ֹ ִּׁוםרי ֙ם ְּלוַיְּס ָּכלכָ֗ ־ּכּוםֹו ֵׁ֔ ֵׁשל ,donkeys, (f)(g) they brought them to Jericho, the city of palms ַויְּ ִׁבי ֛אּום יְּ ֵׁר ֥חֹו ִׁעיר־ ַה ְּת ָּמ ִִׁ֖רים .and John) it is interpreted as a prelude to Jesus’ burial ,e) and carrying all the stumbling among them on donkeys) ַַויְְּּנִַׁביֲה ֛֤אלּום יְַּבֵׁר ֲח֥חמֹוִֹׁ ר ִׁיעי֙םר ־ְּל ַָּהכ ְּלת־ָּמ ִִּׁ֖כרֹויֵׁ֔ ֵׁשםל ;g) (f) providedthey brought them them with to food Jericho, and drink, the city and of anointed palms, them) וַיַאֲכִׁלּ֙וםוַיַשְּק֜ ּוםוַיְּס כָ֗ ּום ,g) (g) and carrying all the stumbling among them on donkeys) ַַויְְּּנִַׁב ֲיה ֤אלּום יְַּבֵׁרֲחחמֹוִֹׁ ר ִׁיעי֙ם ר ְּ־ל ַָּהכ ְּלת־ָּמ ִּׁכרֹויֵׁ֔ ֵׁשםל ,For Luke the focus is on the forgiveness or release (social ִ֖ ֥ ֛ (f)(h)they they brought brought them them to toJericho, Jericho, the the city city of ofpalms, palms ,andthey carrying brought all them the stumblingto Jericho, among the city them of palms, on donkeys ַוַויְּיְּנִַׁביֲה ֛֤אלּוּום יְּ ֵַׁבר ֲח֥חֹומ ִֹׁ ר ִׁעיי ֙םר ־ְּל ַהָּכ ְּתל־ָּמ ִִּׁ֖כרֹוי ֵׁ֔ ֵׁשםל .g)(h) to their brothers) ֵֻׁ֣א ֶׁצל ֲא ֵׁחי ֶֶׁ֑הם ,h) (f) (g)to theytotheir their brought brothers. brothers. them to Jericho, the city of palms) ֵַׁוֻ֣איְּ ֶׁצִׁביל ֛ א ֲּוא ֵׁםח ייְֵֶֶּׁׁ֑הר ֥םחֹו ִׁעיר־ ַה ְּת ָּמ ִִׁ֖רים ,h) and carrying all the stumbling among them on donkeys) ַוַויְּיְּנִַׁביֲה ֛֤אלּוּום יְּ ֵַׁבר ֲח֥חֹומ ֹ ִׁר ִׁעיי ֙םר ־ְּל ַהָּכ ְּתל ָּ־מ ִִּׁ֖כרֹוי ֵׁ֔ ֵׁשםל acceptance, liberation) which the ‘sinful’ woman (Simon the ,g)(h) theyto their brought brothers. them to Jericho, the city of palms) ֵֻׁ֣א ֶׁצל ֲא ֵׁחי ֶֶׁ֑הם .i) (i) to their brothers) ֵֻׁ֣א ֶׁצל ֲא ֵׁחי ֶֶׁ֑הם ,Then (h)(i) Thenthey they broughtthey returned returned them to to . Jericho,Samaria. the city of palms ַַויְָּּ ִִׁ֖בשיּו֛אבּוּו ם שיְְֵֹּּׁמר ָֽ֥רחֹו ן׃ִׁעיר־ ַה ְּת ָּמ ִִׁ֖רים .g) Thento their they brothers. returned to Samaria) ַוֵֻׁ֣איָּ ִֶׁ֖צשלּו ב ֲאּו ֵׁחישֶֶֹׁ֑הְּמ ָֽםרֹון׃ .Pharisee hints that she was a prostitute) receives (i)(h) ַויְּ ִׁביאּום יְּ ֵׁרחֹו ִׁעיר־ ַה ְּת ָּמ ִׁרים ,i) Thentheyto their broughtthey brothers. returned them toto Jericho,Samaria. the city of palms) ַוֵֻׁ֣איָּ ִֶׁ֖צשלּו ֛ בֲאּו ֵׁחישֶֶֹׁ֑הְּמ ָֽם֥רֹון׃ ִ֖ .h) Then they returned to Samaria) ַויָּ ִ֖שּובּו ש ֹ ְּמ ָֽרֹון׃ .i) to their brothers) ֵֻׁ֣א ֶׁצל ֲא ֵׁחי ֶֶׁ֑הם .h) Then they returned to Samaria) ַויָּ ִ֖שּובּו ש ֹ ְּמ ָֽרֹון׃ .i) Thento their they brothers. returned to Samaria) ַוֵֻׁ֣יאָּ ִֶׁ֖צשּול ב ֲּוא ֵׁחיש ֶֶֹׁ֑הְּמ ָֽםרֹון׃ It is interesting to note that by transposing the passage to (i) .Then they returned to Samaria ַויָּ ִ֖שּוב.womanּו ש ֹ ְּמ ָֽרֹון׃Jesus’ Galilean ministry, with no (post-Easter) interpretation BOX 2: The anointing .i) Then they returned to Samaria) ַויָּ ִ֖שּובּו ש ֹ ְּמ ָֽרֹון׃ regarding Jesus’ crucifixion and burial, or the ultimate spread Mark 14:3–9: 3 While he was at Bethany in the house of Simon the leper, as he sat at the table, of the gospel, Luke actually situates the occurrence squarely a woman came with an alabaster jar of very costly ointment of nard, and she within the earthly life of Jesus, and his version is thereby broke open the jar and poured the ointment on his head. 4 But some were there who said to one another in anger, ‘Why was the ointment most probably the historically more correct one. There are wasted in this way? 5 For this ointment could have been sold for more than three hundred denarii, more differences that are significant and which could be and the money given to the poor.’ And they scolded her. interpreted within the framework of Luke’s theology, for 6 But Jesus said, ‘Let her alone; why do you trouble her? She has performed a good service for me. example: 7 For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me. • the use of the parable (of the creditor and two debtors) in 8 She has done what she could; she has anointed my body beforehand for its burial. Luke’s version 9 Truly I tell you, wherever the good news is proclaimed in the whole world, • Mary (Magdalene?) in John 12 and Luke 8:1–3 what she has done will be told in remembrance of her.’ Luke 7:36–50: • the anointment on the head (Mk and Mt) versus the feet 36 One of the Pharisees asked Jesus to eat with him, and he went into the (with erotic connotations) in Luke and John Pharisee’s house and took his place at the table. 37 And a woman in the city, who was a sinner, having learned that he was eating • the absence of the statement ‘you will have the poor in the Pharisee’s house, brought an alabaster jar of ointment. 38 She stood behind him at his feet, weeping, and began to bathe his feet with always with you’ in Luke. her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. Constraints of space do not allow elaboration here but these 39 Now when the Pharisee who had invited him saw it, he said to himself, ‘If this variations are indicated to illustrate the creativity of the man were a , he would have known who and what kind of woman this is who is touching him – that she is a sinner.’ Lucan version (which a detailed analysis is bound to show 40 Jesus spoke up and said to him, ‘Simon, I have something to say to you.’ ‘Teacher’, he replied, ‘Speak’. even further, see commentaries on Luke). 41 ‘A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42 When they could not pay, he cancelled the debts for both of them. Now which of them will love him more?’ Jesus’ programmatic preaching in Nazareth: 43 Simon answered, ‘I suppose the one for whom he cancelled the greater debt.’ And Jesus said to him, ‘You have judged rightly.’ Luke’s creative reinter­pretation of Mark 6:1–6 44 Then turning toward the woman, he said to Simon, ‘Do you see this woman? and 61:1–3 I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. Again Luke has more than double the verses of his source 45 You gave me no kiss, but from the time I came in she has not stopped kissing my feet. (15 vs. Mk’s 6) (Box 4). Again he transposes the passage 46 You did not anoint my head with oil, but she has anointed my feet with ointment. from the Marcan sequence: it should have been situated 47 Therefore, I tell you, her sins, which were many, have been forgiven; hence between the passage about Jairus’s daughter and the she has shown great love. But the one to whom little is forgiven, loves little.’ 48 Then he said to her, ‘Your sins are forgiven.’ woman with haemorrhage (Lk 8:40–46; Mk 5:21–43) and the 49 But those who were at the table with him began to say among themselves, ‘Who is this who even forgives sins?’ commissioning of the twelve (Lk 9:1–6; Mk 6:7–13). 50 And he said to the woman, ‘Your faith has saved you; go in peace.’ John 12:1–8: Luke transposes it at the beginning of his report on Jesus’ 1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. Galilean ministry, as a programmatic introduction to the 2 There they gave a dinner for him. Martha served, and Lazarus was one of those 1 at the table with him. gospel as a whole. All the main Marcan motifs are retained 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, in the dramatic Lucan expansion, for example, the (1) and wiped them with her hair. The house was filled with the fragrance of the perfume. Sabbath preaching, the (2) amazement of the addressees, (3) 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), the absence of healings in Jesus’ home town, (4) the adage of said, 5 ‘Why was this perfume not sold for three hundred denarii and the money the prophet not honoured in his own hometown, and (5) the given to the poor?’ 6 (He said this not because he cared about the poor, but because he was a thief; offence taken at Jesus. he kept the common purse and used to steal what was put into it.) 7 Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. However, in his version Luke typifies what the content of 8 You always have the poor with you, but you do not always have me.’ Jesus’ ministry entails and implies by quoting from Trito- Isaiah (61:1–4) the verse which traditionally functions almost just as prominently in liberation theology (see Scheffler Interestingly, the Lucan text refers, as can be deduced from 1991a) as the exodus tradition (Table 1). the rest of the passage, for example, the references to the widow of Zarephtah and Naaman the Syrian (Lk 4:26–27), 1.For a more detailed discussion of the passage see Scheffler (1991a, 1991b, 1993); Albertz (1983); Busse (1978). to far more than political liberation, whereas the Isaiah 12 12 12 http://www.hts.org.za doi:10.4102/hts.v69i1.2010 12 12

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BOX 3: The anointing woman: Luke’s (non-)use of Mark. text functions more in a political context.2 However, I have Jesus’ death is Mark 14:1–2 Luke 22:1–2 Matthew 26:1–5 never come across any liberation theologian appropriating premeditated the Isaian text for their cause. To my mind one can ascribe The anointing Mark 14:3–9 Luke moves the Matthew of Jesus by a passage to Luke 26:6–13 this oddity only to the lack amongst liberation theologians woman 7:36–50 of reading texts in their proper contexts (shown here to The betrayal by Mark 14:11–12 Luke 22:3–6 Matthew be the case regarding the omission of Isaiah as well as the Judas Luke resumes the 26:14–16 Marcan sequence appropriation of Luke).3

That Luke through his creative interpretation typifies Jesus’ BOX 4: Synopsis of Luke 4:16–30, Mark 6:1-6a and Isaiah 61:1–4 (Jesus in ministry as release or liberation for the poor, the blind and the Nazareth). demon-possessed (as his word ‘captives’ should be translated Mark 6:1–6a: 1And he went out from there, and he came into his home town; and his disciples in view of Ac 10:38) is significant. For the Lucan Jesus the followed him. world is not a place where the beauty of creation guarantees 2And when the Sabbath had come, he began to teach in the synagogue; and the many listeners were astonished, saying, ‘Where did this man get these things, the happiness of people. It is a place where people (yearning and what is this wisdom given to him, and such miracles as these performed by his hands?’ for happiness, ‘the year of the Lord’s favour’) suffer. Jesus’ 3‘Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? Are not his sisters here with us?’ And they took offense ministry consists of good news, not because it primarily at him. proclaims a release from this world into a heavenly one, 4And Jesus said to them, ‘A prophet is not without honor except in his home town and among his own relatives and in his own household.’ but because it confronts the suffering in the present world 5And he could do no miracle there except that he laid his hands upon a few sick people and healed them. head-on. 6And he wondered at their unbelief. Luke 4:16–30: 16And he came to Nazareth, where he had been brought up; and as was his To ensure that the gospel is thus understood, Luke creatively custom, he entered the synagogue on the Sabbath, and stood up to read. 17And the book of the prophet Isaiah was handed to him. And he opened the reworked his Marcan source and used the LXX () book, and found the place where it was written, of Isaiah 61:1–2 to serve his purpose. Below I will hopefully 18‘The Spirit of the Lord is upon me, be he anointed me to preach the gospel to the poor. He has sent me to proclaim release to the captives, and recovery of illustrate that he went about in a similar fashion in his sight to the blind, to set free those who are downtrodden, 19to proclaim the favorable year of the Lord.’ narration of the parable of the Good Samaritan. Moreover, 20And he closed the book, and gave it back to the attendant, and sat down; and I hope to illustrate that his narration of the parable is but the eyes of all in the synagogue were fixed upon him. 21And he began to say to them, ‘Today this scripture has been fulfilled in your one of the many expressions of the stance towards suffering hearing.’ 22And all were speaking well of him, and wondering at the gracious words which people in the Nazareth episode. were falling from his lips; and they were saying, ‘Is this not ’s son?’ 23And he said to them, ‘No doubt you will quote this proverb to me, “Physician, heal yourself! Whatever we heard was done at Capernaum, do here in your The following are further examples of (possible) creative home town as well.”’ 24And he said, ‘Truly I say to you, no prophet is welcome in his home town.’ interpretations in Luke’s Gospel, namely, (1) the Magnificat 25‘But I say to you in truth, there were many widows in Israel in the days of , when the sky was shut up for three years and six months, when a great (Lk 1:46–56) and the song of (1 Sm 2:1–10); (2) the famine came over all the land; 26and yet Elijah was sent to none of them, but only to Zarephath, in the land of widow of Nain (Lk 7:11–17) and ’s raising of the Sidon, to a woman who was a widow.’ widow’s son in 2 Kings 4; (3) the parable of the rich fool (Lk 27‘And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian.’ 12:16–21) and Proverbs 27:1; (4) the parable of the barren fig 28And all in the synagogue were filled with rage as they heard these things; 29and they rose up and cast him out of the city, and led him to the brow of the tree (Lk 13:6–9) and the cursing of the fig tree (Mk 11:12–14); hill on which their city had been built, in order to throw him down the cliff. 30But passing through their midst, he went his way. (5) on choosing places at table (Lk 14:7–11) and Proverbs Isaiah 61:1–4: 25:6; (6) the parable of the prodigal son (Lk 15:11–31) and the 1The Spirit of the Lord God is upon me, Because the LORD has anointed me to bring good news to the afflicted; he has sent me to bind up the brokenhearted, two sons (Mt 21:28–32); (7) the ten lepers (Lk 17:11–19) and to proclaim liberty to captives, and freedom to prisoners; the healing of the leper (Mk 1:40–45); and (8) the importunate 2to proclaim the favorable year of the LORD, And the day of vengeance of our God; to comfort all who mourn, widow (Lk 18:1–8) and Sirach 35:14–15. 3to grant those who mourn in Zion, giving them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a spirit of fainting. So they will be called oaks of righteousness, the planting of the LORD, 2.For an apt discussion of the Isaiah text in the postexilic context of the poor, see that he may be glorified. Hanson (1979:46–76). 4Then they will rebuild the ancient ruins, they will raise up the former devastations, and they will repair the ruined cities, the desolations of many 3.Whilst in liberation theology the Old Testament functions prominently as far as the generations. Exodus narrative is concerned (also the , and ) the text of Isaiah 61:1–2 is hardly referred to. BOX 5: Synopsis of Isaiah 61:1–2 and Luke 4:18–19. BOX 5: Synopsis of Isaiah 61:1–2 and Luke 4:18–19. TABLE 1: Synopsis of Isaiah 61:1–2 and Luke 4:18–19. Isaiah 61:1–4 (MT): Isaiah 61:1–2 (LXX): Isaiah 61:1–2(LXX): Luke 4:18–19: Isaiah 61:1–4 (MT) Isaiah 61:1–2 (LXX) Isaiah 61:1–2(LXX) Luke 4:18–19 Isaiah1 The spirit 61:1 –of2 the(LXX) Lord: God is upon me, Isaiah1 πνεῦμα 61:1 κυρ–2(LXX)ίου ἐπ᾽: ἐμέ οὗ εἵνεκεν Luke18 Πνε 4:18ῦμα– κυρ19: ί ου ἐπ᾽ ἐμὲ οὗ εἵνεκεν 1 ֛רּו ַח ֲאד ֹ נָ֥ י: (Isaiah 61:1–4 (MT 1 11 1 1 18 18 becauseTheThe spiritspirit the ofof LORD thethe LordLord has GodanointedGod isis uponupon me; me,me, πνεῦμαἔχρισπνεῦέμα νκυρίου με κυρ ίου ἐπ᾽ ἐ πἐμέ᾽ ἐμ οὗέ ο εἵνεκενὗ εἵνεκεν ἔχρισέν ἔχρισ Πνεέ ῦΠνεῦμανμα με κυρεὐαγγελ ίκυρίουου ἐίπσασθαι᾽ ἐἐπ᾽μὲ ἐμὲο ὗπτωχο ε οὗἵνεκεν εἵνεκενῖς, ἔχρισέν יְ֛הר ִ֖וּו ַהח ֲעא ָ֑לד ֹ ינָ֥י because the LORD has anointed me; με με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με, ,hebecause has sent the me LORD has anointed me; εἔὐχρισαγγελέν ίμεσασθαι πτωχοῖς ἀπέσταλκέν ἀἔχρισπέσταλκέν μεέ νε ὐμε,αγγελ κηρίύσασθαιξαι πτωχοῖς ַ֡יְַ ַעה ִ֖ןו ה מ ע ַ שָ֑ל ֩יח יְה ָ֙וה א ִֹ֜ תי ְל ַב ֵּׂ֣שר ֲענ ִ֗ וים hehe hashas sentsent meme εὐαγγελίσασθαιεὐαγγελίσασθαι πτωχοῖς πτωχο ῖἀπέσταλκένς ἀπέσταλκ έμεν ἀπέσταλκκηρύξαιέν με,αἰχμαλώτοις κηρύξαι ἄφεσιν καὶ τυφλοῖς ַ֡יַ ַען מ ַש ֩ח יְה ָ֙וה א ִֹ֜ תי ְל ַב ֵּׂ֣שר ֲענ ִ֗ וים toto bringbring goodgood newsnews toto thethe oppressed,oppressed, ἰάσασθαιμε ἰάσασθαι τοὺς συντετριμμένουςτοὺς συντετριμμέ νουςτῇ καρδίᾳ αἰχμαλἀνάβλεψιν,ώτοις ἄφεσιν ἀποστεῖλαι καὶ τυφλο τεθραυσμένουςῖς ἐν ְש ל ַָ֙חנ ָ֙י ַל ֲח ֵּׂ֣ב ֹש ְלנ ְש ְב רי־ ֵ֔ לב ל ְק ר ֹא με ἰάσασθαι τοὺς συντετριμμένους αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ְש ל ַָ֙חנ ָ֙י ַל ֲח ֵּׂ֣ב ֹש ְלנ ְש ְב רי־ ֵ֔ לב ל ְק ר ֹא toto bindbringbind up upgood thethe news brokenheartedbrokenhearted to the oppressed, κηρύξαιτῇ καρδ αἰχμαλώτοιςίᾳ κηρύξαι αἄφεσινἰχμαλώ καὶτοις τυφλοῖς ἀνάβλεψιν,ἀφέσει, ἀποστεῖλαι ל ְשבּוי ָ֙ם ְד ֵ֔רֹור ְו ַל ֲאסּו ִ֖רים ְפ ַקח־ ֽקֹו ַח׃ τῇ καρδίᾳ κηρύξαι αἰχμαλώτοις ἀνάβλεψιν, ἀποστεῖλαι ל ְשבּוי ָ֙ם ְד ֵ֔רֹור ְו ַל ֲאסּו ִ֖רים ְפ ַקח־ ֽקֹו ַח׃ toto proclaimbindproclaim up the libertyliberty brokenhearted toto thethe captives,captives, ἀνάβλεψινἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν τεθραυσμ ένους ἐν ἀφέσει, ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν τεθραυσμένους ἐν ἀφέσει, andtoand proclaim rereleaselease liberty toto thethe prisoners;toprisoners; the captives,

and release to the prisoners; 2 2 19 .toto proclaimproclaim thethe yearyear ofof thethe LORD'sLORD’s favor,favor, καλέσαι2 καλέσαι ἐνιαυτὸν ἐνιαυτὸ κυρίουν κυρίου δεκτὸν δεκτὸ καὶν 19 κηρύκηρύξαιξαι ἐνιαυτ ἐνιαυτὸνὸν κυρ ίκυρίουου δεκτ δεκτόν.όν 2 2 ל ְק ר ֹא ְשנַת־ רצֹו ָ֙ן ַלֽיה ֵ֔ וה ְו ָ֥יֹום נ ִ֖קם 2 2 ἡμέραν2 ἀνταποδόσεως παρακαλέσαι πάντας19 .andto proclaim the day ofthe vengeance year of the of LORD's our God; favor, κακαλὶ ἡμέσαιέραν ἐ νιαυτἀνταποδὸν κυρόσεωςίου δεκτὸν κηρύξαι ἐνιαυτὸν κυρίου δεκτόν לא לֹלְק ָ֑ הריֹנאּו ְְלש ַנַ ִ֖חת־ם ר כצלֹו ָ֙ן־ ֲאַלֽ יב הלֵֽ֔ יוהם ׃ ְו ָ֥י ֹום נ ִ֖קם atond comfort the day all of whovengeance mourn; of our God; τοὺς πενθοῦντας toand comfort the day all of who vengeance mourn; of our God; παρακαλκαὶ ἡμέρανέσαι ἀνταποδ πάνταςό τοσεωςὺς ל אֹל ָ֑הינּו ְלנַ ִ֖חם כל־ ֲא ב לֽים׃ παρακαλέσαι πάντας τοὺς MT, Masoretic Text; LXX, Septuagint. to comfort all who mourn; πενθοῦντας πενθοῦντας

MT, Masoretic Text; LXX, Septuagint. MT, Masoretic Text; LXX, Septuagint.

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2 Chronicles 28:5–15 and 2 Kings 16 2 Chronicles 28:15 and Luke compared 10:30–35: A comparison Most scholars would agree that the Chronicler (who wrote It is noteworthy that if the parable of the Good Samaritan his work about 300–250 BCE) used the text of the book of is compared with the LXX text of 2 Chronicles 28:15 there Kings (amongst others) for narrating Israel’s history from are virtually no similarities in the use of language (Table 2). creation up to the exile. A synoptic comparison between The reference to Jericho is actually the only term occurring 2 Chronicles 28 and 2 Kings 16 is therefore called for in both passages. The fact that we know that Luke knew and (cf. also Is 7). used the LXX (as was illustrated in his use of Is 61:1–2 in Lk 4:18–19), has the implication that Luke (Box 6) created the Both chapters relate the reign of king (742–727 parable with the Chronicles text vaguely in his mind, or that BCE; Miller & Hayes 2006) within the context of the Syro- he got it from another source, leaving us with the possibility Ephraimitic war in which king Peka of the Northern kingdom went into alliance with Rezon of Syria to oppose the Assyrian that the text could indeed go back to the historical Jesus, domination during the reign of Tiglat-Pileser. Ahaz of Judah as is actually asserted by many historical Jesus scholars (probably on the advice of the prophet of Isaiah) refused to (e.g. Crossan 1991). In such a case part of the creativity in take part in the alliance, paying tribute to Assyria instead. the reinterpretation of 2 Chronicles 28:15 should then be Ahaz was consequently attacked by the Syro-Ephraimitic attributed to Jesus of Nazareth. One can also imagine that alliance with the aim of forcing Judah into cooperation (see Jesus, on occasion to appease Jewish hatred for the Samaritans Scheffler 2001:107, 120–121; Miller & Hayes 2006:378–380). (as is the impression created by the travel narrative as a Ahaz (contrary to Isaiah’s advice to be passive and trust in whole, recalled the incident described in 2 Chronicles 28, the Lord), resorted to Assyria for help and became a vassal and that people recalled the fact that he did that and it thus state of the latter. Tiglath-Pileser responded by dethroning became part of the oral tradition. Luke then, whom we know Rezon of Syria. Ahaz, though he saved Judah for another 130 from his artistic abilities, created a parable out of it, and years, was accused by both historiographers for introducing put it into Jesus’ mouth to drive the same message home. Baal practices into Judah. Although a probability, however, this cannot be proven.

The difference between the accounts is that Chronicles reports (as a fairly large interpolation of 10 verses) that the Israelite Similarities between 2 Chronicles 28:15 and forces from Samaria had initial success in the war against Luke 10:30–37 Judah. In one day 120 000 Judeans were killed, including In the absence of terms, the most significant similarities palace personnel, and 200 000 women and children were between the Chronicles text and the parable are thus limited taken as captives to function as slaves (2 Chr 28:6–8) (Box 5). to motifs regarding content which for the moment are merely The prophet Oded protested against the violence involved mentioned. In the discussion below of the differences (‘a rage that reached up to heaven’), the ‘brother’ conflict, and urged the army to release the Judean captives. The BOX 5: The text of 2 Chronicles 28:5–15. narrative obtains an authentic ring when four army officers 2 Chronicles 28:5–15 (not in 2 Ki 16): are all mentioned by name: , Berechiah, Jehizkiah 5 Therefore the LORD his God gave him into the hand of the king of , who defeated him and took captive a great number of his people and brought them and Amasa. These officers responded positively to Oded’s to . He was also given into the hand of the king of Israel, who defeated prophecy by repeating the prophet’s message to the warriors, him with great slaughter. 6 son of Remaliah killed one hundred twenty thousand in Judah in one who eventually released the captives. day, all of them valiant warriors, because they had abandoned the LORD, the God of their ancestors. 7 And Zichri, a mighty warrior of Ephraim, killed the king’s son Maaseiah, But the four officers are reported to have gone even further Azrikam the commander of the palace, and the next in authority to the king. than what the prophet had demanded. The captives were 8 The people of Israel took captive two hundred thousand of their kin, women, sons, and daughters; they also took much booty from them and brought the not left to their own fate, but – voluntarily – with concrete booty to Samaria. acts of compassion they were clothed, fed, medically treated 9 But a prophet of the LORD was there, whose name was Oded; he went out to meet the army that came to Samaria, and said to them, ‘Because the LORD, the and led on donkeys (at the expense of the Samarians) to their God of your ancestors, was angry with Judah, he gave them into your hand, but you have killed them in a rage that has reached up to heaven. ‘brothers’ (= kindred, family, compatriots) in Jericho (on the 10 Now you intend to subjugate the people of Judah and Jerusalem, male and border between the Northern and the Southern kingdoms). female, as your slaves. But what have you except sins against the LORD your God? 11 Now hear me, and send back the captives whom you have taken from your kindred, for the fierce wrath of the LORD is upon you.’ If one takes the Chronicler’s perspective into account that 12 Moreover, certain chiefs of the Ephraimites, Azariah son of Johanan, actually only Judah represented the legitimate continuation of Berechiah son of Meshillemoth, Jehizkiah son of Shallum, and Amasa son of Hadlai, stood up against those who were coming from the war, Israel, these ‘Samaritan’ acts become even more remarkable. 13 and said to them, ‘You shall not bring the captives in here, for you propose to bring on us guilt against the LORD in addition to our present sins and guilt. For And even more so if one takes into account that during the our guilt is already great, and there is fierce wrath against Israel.’ writing of the Chronicles text there already existed intense 14 So the warriors left the captives and the booty before the officials and all the assembly. conflict between the Samaritans (who were regarded as 15 Then those who were mentioned by name got up and took the captives, and with the booty they clothed all that were naked among them; they clothed them, racially impure and not being true believers) and the Jews. gave them sandals, provided them with food and drink, and anointed them; This brings us back to the familiar parable which we know and carrying all the feeble among them on donkeys, they brought them to their kindred at Jericho, the city of palm trees. Then they returned to Samaria. so well.

http://www.hts.org.za doi:10.4102/hts.v69i1.2010 BOX 7: Synopsis 2 Chronicles 28:15. MasoreticBOX 7: TextSynopsis (MT): 2 ChroniclesSeptuagint 28:15 (LXX. ): New Revised Standard Version: BOXMasoretic 7: SynopsisText (MT): 2 ChroniclesSeptuagint 28:15 (LXX. ): New Revised Standard Version: BOX 7: Synopsis 2 Chronicles15 28:15. (15a) : Septuagintκαὶ ἀνέστησαν (LXX ):ἄ νδρες New Then Revised those Standard who were Version ַויָּ ֻ֣קמּו ָּה ֲאנָּ ִׁשי ֩ם :(Masoretic Text (MT MasoreticBOX 7: TextSynopsis (MT): 2 ChroniclesSeptuagint15 28:15 (LXX. ): New(15a) Revised Standard Version: καὶ ἀ28:15νέστησαν. ἄνδρες Then those who were ַויָּ ֻ֣קמּו ָּהChronicles ֲ אנ2ִָּׁש י ֩ם BOX 7: Synopsis Masoretic Text (MT): 15Septuagint (LXX): (15a)New Revised Standard Version: : 15Septuagint καὶ ἀ28:15νέστησαν (LXX. ): ἄ νδρες (15a)New Then Revised those Standard who were Version ַויָּ ֻ֣קמּו ָּהChronicles ֲ אנ2ִָּׁש י ֩ ם :(BOXMasoretic 7: SynopsisText (MT οἳκα ἐπεκλὶ ἀνέήστησανθησαν ἄἐνδρεςν ὀνόματι specified Then thoseby name who stood were up ַויָּ ֻ֣קמּו ָּהאֲשֶׁר־נִׁקְּבּ֙ו ֲא נָּ ִׁשי ֩ם בְּשֵׁמ֜ ֹות MasoreticBOX 7: SynopsisText (MT): 2 Chronicles Septuagint 15 28:15 (LXX. ): New (15a) Revised Standard Version: 15οἳκα ἐπεκλὶ ἀνέήστησανθησαν ἄἐνδρεςν ὀνόματι Page 5 of 8 (15a)specified ThenOriginal thoseby name who Research stood were up ַויָּ ֻ֣קמּו ָּהאֲשֶׁר־נִׁקְּבּ֙ו ֲא נָּ ִׁשי ֩ם בְּשֵׁמ֜ ֹות : Septuagintκαὶ ἀ28:15νέστησαν (LXX. ):ἄ νδρες New Then Revised those Standard who were Version ַויָּ ֻ֣קמּו ָּהChronicles ֲא נ2ִָּׁש י ֩ם :(BOXMasoretic 7: SynopsisText (MT 15ο ἳ ἐπεκλήθησαν ἐν ὀνόματι (15a)(b)specified by name stood up אֲשֶׁר־נִׁקְּבּ֙ו בְּשֵׁמ֜ ֹות : Septuagintοκαἳκα ὶἐ πεκλἀὶ ντελἀ28:15νέήστησανάθησανβοντο (LXX. ): ἄἐτ νδρεςῆν ςὀ ανόἰχμαλωσματι ίας Newspecified and Then Revised took thoseby the name Standard captives,who stood were Version up ַַויַָּ ֻ֣ ֲחק ִׁזֻ֣מיּו קּוָּהChronicles אֲשֶׁר־נִׁקְּבּ֙ו ֲ ַאב נָּ 2ִׁש ִׁש ְּביָ֗י ָּ ֩ םה בְּשֵׁמ֜ ֹות :(MasoreticBOX 7: TextSynopsis (MT BOX 7: Synopsis 28:15. (15a) (b) : Septuagint οκαἳκα ὶἐ πεκλἀὶ ντελἀ28:15νέήστησανάθησανβοντο (LXX. ): ἄτἐ νδρεςῆν ςὀ ανόἰχμαλωσματι ίας New specified and Then Revised took thoseby the name Standard captives,who stood were Version up ַַו ַיָּ ֻ֣ ֲחק ִׁזֻ֣מיּוק ּו ָּה אֲשֶׁר־נִׁקְּבּ֙וChronicles ֲַ אב נָּ ִׁש2 ִׁש ְּביָ֗י ָּ ֩ םה בְּשֵׁמ֜ ֹות :(BOXMasoretic 7: SynopsisText (MT οἳ ἐπεκλήθησαν ἐν ὀνόματι specified(b) by name stood up אֲשֶׁר־נִׁקְּבּ֙ו בְּשֵׁמ֜ ֹות MasoreticBOX 7: SynopsisText (MT): 2 Chronicles 15Septuagint 28:15 (LXX. ): (15a)(b)New(c) Revised Standard Version: ChroniclesSeptuagintκαο ἳκα ὶἐὶ πεκλἀπὶ άντελἀνταςνέστησανή 28:15.άθησαν βοντο το(LXXὺς ): ἄγυμνοτἐ νδρεςῆν ςὀ ανόἰἰὺχμαλωσ ματι ς ίίας Newspecified andand Then Revised withtook thoseby thethe name Standard bootywhocaptives, stood were clothed Version up all: the ַו2ַווְּכָּ ַויַ יַיָּ ֲֲֻ֣חקִׁזִֻׁ֣זֻ֣יימּוק ּוּו ָֽל־מַעֲר ָּ אֲשֶׁר־נִׁקְּבּ֙וה ֲַַבא נִִָּׁׁש ְִּׁשְּבSynopsisָָ֗֗י ָּי ָּ ֩ מֵׁיהֶׁםםה בְּשֵׁמ֜ :2 ֹות :(Masoretic TextTABLE (MT BOX 7: Synopsis 2 Chronicles15 28:15. (15a) • Fourthly, the victims were (mostly) naked. Masoretic Text (MT): Septuagint (LXX): New (b)(c) Revised Standard Version: κακαὶ ἀπὶ άντελἀνταςνέστησανά βοντοτοὺς ἄγυμνοτνδρεςῆς αἰὺχμαλωσ ς ίας (15a)(b) and Then withtook those thethe bootywhocaptives, were clothed all the 15 ַווְּכָּ ַויַיָּ ֲֻ֣חק ִׁזֻ֣ימּוק ּו ָֽל־מַעֲרָּה ֲַבאנָּ ִׁש ִׁשְּבָ֗יי ָּ ֩ מֵׁיהֶׁםםה : 15καSeptuagintοἳκα ὶἐ πεκλἀὶ ντελἀνέήστησανάθησανβοντο ((LXX)LXX ): ἄτἐ νδρεςῆνς ὀ ανἰόχμαλωσματι Newίας Revised Standard (15a)Newspecified and Then Revised took thoseby the name Standard captives,who stood were Version up ַַויַָּ ֻ֣ ֲחק ִׁזֻ֣מי(MT)ּו קּוָּהאֲשֶׁר־נִׁקְּבּ֙ו ֲַאב נTextִָּׁש ִׁ ש ְּביָ֗ יָּ ֩םה בְּשֵׁמ֜ ֹות:(Masoretic TextMasoretic (MT Fifthly, who were part of the care consists in the treatment of καὶ ἀνέστησαν ἄνδρες (c) Then• those ַויָּ ֻ֣קמּו ָּה ֲאנָּ ִׁשי ֩ם ο περι15 καἳ ἐὶ πεκλπέβαλονάνταςήθησαν τοἀπὺὸς τγυμνοἐῶνν ὀ σκνόὺύματιςλων Version specified (c)were(b)(15a) and naked with by the ;name booty stood clothed up all the וְּכָּ ִׁה ְּל ִֻׁ֣ביש ָֽל־מַעֲרּואֲשֶׁר־נִׁקְּבּ֙ו ִׁמן־ ַ מֵׁיהֶׁםה ָּשבְּשֵׁמ֜ ָּל ל ֹות κακαὶ πἀὶ άντελἀνταςνέστησανά βοντοτοὺς γυμνοἄτνδρεςῆς αἰὺχμαλωσ ς ίας and Then withtook those thethe bootycaptives,who were clothed all the ַַווְּכָּ יַָּ ֻ֣ ֲקח ִׁזֻ֣מיּו קּו ָָּֽל־מַעֲרה ֲאַבנָּ ִׁש ִׁש ְּביָ֗י ָּ ֩ם מֵׁיהֶׁםה 15 (15a) (15a)(b)(c) wounds. οκαπεριἳκα καὶἐὶ πεκλἀπὶέ ντελάβαλονἀἀνέστησαννταςνέήστησανάθησανβοντο τοἀπὺὸς τ γυμνοἄἐἄνδρεςτῶνδρεςνῆν ςὀ σκναόἰὺχμαλωσύματι ςλων ίας Then those who were specified (c)were and Then naked withtook thoseby the; name bootycaptives,who stood were clothed up all the ַוְּכָּ ַוִׁהיַָּ ְֻּ֣לֲחקִִֻׁׁ֣זֻ֣במיּוק שּו ָֽל־מַעֲרָּּוה אֲשֶׁר־נִׁקְּבּ֙ו ֲַ אב נִָּׁמִׁשןִׁשְּב־יָ֗ יַָּה֩ מֵׁיהֶׁםםה ָּשבְּשֵׁמ֜ ָּל ל ֹות οκαἳ ὶἐ πεκλπάνταςήθησαν τοὺς γυμνοἐν ὀνόὺματις specified and with by the name booty stood clothed up all the וְּכָּ ָֽל־מַעֲראֲשֶׁר־נִׁקְּבּ֙ו מֵׁיהֶׁםבְּשֵׁמ֜ ֹות . ; name Sixthly, stood theup victims were brought to a safe place ο περι ἳ ἐπεκλέβαλονήθησαν ἀπὸ τ ἐῶνν ὀ σκνόύματιλων (b)specified (c)(d)were naked• by ִׁה ְּל ִֻׁ֣בישּואֲשֶׁר־נִׁקְּבּ֙ו ִׁמן־ ַה ָּשבְּשֵׁמ֜ ָּל ל ֹות κα περικαοοἳἳ ὶὶἐἐπεκλήθησαν ἀπεκλπἐένντελάβαλονένταςδυσανήάθησανβοντο τοἀ πὺαὸςὐ τοτ γυμνοτἐῶἐνῆνὺνς ς ὀσκ αν ἰόχμαλωσὺύματιςλων specifiedίας by namestood up werespecified andthey naked tookwith clothed by the; name captives,bootythem, stood clothed up all the ַווְּכָּ ַוִׁהיַיַ ְְּּלֲחִִִֻׁׁׁ֣זֻ֣בי ֻ֣שקשו ּוָֽל־מַעֲרּואֲשֶׁר־נִׁקְּבּ֙ו ם ַ ב ִׁמ ִׁשן ְּ־בָ֗ יַָּה מֵׁיהֶׁםה ָּבְּשֵׁמ֜ ש ָּל ֹותל (b)(d) ,κα ὀνόματιὶ ἀντελ άβοντο τῆς αἰχμαλωσίας (b) (c) and took the captives ַויַ ֲח ִׁזֻ֣יקּו ַב ִׁש ְּבָ֗יָּה / the; name Seventhly, bootythem, stood clothed up animal all the transport is provided by the Samarians περιοκαἳ ὶἐ πεκλπἐένάβαλονένταςδυσανήθησαν τοἀπ ὺαὸςὐ ττο γυμνοἐῶνὺν ς ὀσκ ν όὺύματιςλων (b) specifiedwere andthey naked with clothed• by ַווְּכָּ ִִׁׁהיַ ְּלְְּּל ִִִֻֻׁׁׁ֣֣בייֻ֣ששו ָֽל־מַעֲרּוּואֲשֶׁר־נִׁקְּבּ֙ו ם ִִׁׁמןן־ ַַה מֵׁיהֶׁם ָָּּשבְּשֵׁמ֜ ָָּּל ֹותל ,καὶ ἀντελάβοντο τῆς αἰχμαλωσ(b)ίας (b)were(d) and naked took the; captives ַויַ ֲח ִׁזֻ֣יקּו ַב ִׁש ְּבָ֗יָּה (κα καὶὶ ἀἀντελάβοντοντελάβοντο ττῆςῆς αἰχμαλωσίας (c)(d ַויַ ֲח ִׁזֻ֣יקּו ַב ִׁש ְּבָ֗יָּה κα κα ὶὶὶ πὑἐάνπνταςέδυσανδησαν το ὺαςὐ γυμνοτοτοὺςς ὺς and took the captives, gave(b) andandthey them withtook clothed sandals, thethe bootycaptives,them, clothed all the וַַ֠ ַווְּכָּ יַ ְּל ִׁב ֻ֣שו יַנְּעִׁלּוםָֽל־מַעֲר ם מֵׁיהֶׁם καπεριαἰχμαλωσίαςὶ ἐἀένντελβαλονέδυσανάβοντο ἀ παὸὐ τοτ τῶῆὺνςς σκα ἰχμαλωσύλων ίας were theyand naked took clothed the; the them,captives, Samaritan ַַו ִׁהיַַ ְּלְֲּלח ִִֻׁׁ֣זִֻׁ֣ביי ֻ֣קששּווּו ם ַ ב ִׁמִׁשן ְּב־ָ֗יָּ ַהה ָּש ָּל ל (c)(b) (d) καπεριὶὶ πἀἐὑένάντελπβαλονένταςέδυσανδησανά βοντοτο ἀ π ὺααὸςὐὐ ττο γυμνοτοτῶῆὺὺνςς ς σκ α ἰὺχμαλωσύςλων ίας (c) (d)weregave andthey themnaked withtook clothed sandals,thethe; bootythem,captives, clothed all the וַַ֠ ַַווְּכָּ ִׁהַיַ ְְּּלֲח ִִֻׁׁ֣זִֻׁ֣בי ֻ֣שקשוּו ָֽל־מַעֲריַנְּעִׁלּוםּו ם ַ ב ִׁמִׁשן ְּב־ָ֗יָּ ַה מֵׁיהֶׁםה ָּש ָּל ל καὶ πἐνάένταςδυσαν το ὺαςὐ τογυμνοὺς ὺς (c) (c) andthey with clothed the bootythem, clothed all the ַווְּכָּ יַ ְּל ִׁב ֻ֣שו ָֽל־מַעֲר ם מֵׁיהֶׁם καὶ πάντας τοὺς γυμνοὺς and with the booty clothed (e) and with• theEighthly, booty clothed Jericho all the (the city of palms) is mentioned both κα ὶὶ πὑάπνταςέδησαν το ὺαςὐ γυμνοτοὺς ὺς (d)(c) gave and them with sandals,the booty clothed all the וַַ֠ וְּכָּ יַנְּעִׁלּוםָֽל־מַעֲר מֵׁיהֶׁם περι καὶ ὑἐἔπένδωκανβαλονπάέένταςδυσανδησαν τοἀφαγεπ αὺαὸςὐὐ ττοτογυμνοῖῶνὺ νὺς ςσκ ὺύςλων all the weregave andgavethey themnaked with clothedthem sandals,the; food bootythem, and clothed drink, all the וַַ֠ ַוְּכָּ ו ִׁיהַ ְְּּל ִִֻׁׁ֣ביֻ֣וַיַאֲכִׁלּ֙וםש וש ָֽל־מַעֲריַנְּעִׁלּוםּו ם ִׁמן־ וַיַשְּק֜ מֵׁיהֶׁםַה ָּשּום ָּל ל (e) (περι έβαλον ἀπὸ τῶν σκύλων (c)(d) texts (as destination ִׁה ְּל ִׁבישּו ִׁמן־ ַה ָּש ָּל ל καπεριέβαλονὶὶ ὑπἐἔνδωκανπάέένταςδυσανδησαν το φαγεἀπὸ ὺααςὐὐ τοτῶντογυμνοῖνὺ ὺςς ὺς weregave andtheygave themnaked with clothedthem sandals,the; food bootythem, and clothed drink, all the וַַ֠ ַווְּכָּ יַ ְּל ִֻׁ֣ב ֻ֣וַיַאֲכִׁלּ֙וםש ו ָֽל־מַעֲריַנְּעִׁלּום ם וַיַשְּק֜ מֵׁיהֶׁםּום ;,περιέβαλον ἀπὸ τῶν σκύλων were naked; weregave(e) themnaked sandals ִׁה ְּל ִֻׁ֣בישּו ִׁמן־ ַה ָּש ָּל ל ; Ninthly,food and drink, ultimately the Samarians/Samaritan leave the περι κασκύλωνὶ ἔέδωκανβαλον ἀφαγεπὸ τῖῶν ν σκύλων (d)were(e) gave naked them• ִׁה ְּל ִֻׁ֣ביוַיַאֲכִׁלּ֙ום שּו ִׁמן־וַיַשְּק֜ ַה ָּשּום ָּל ל ,κα καπεριὶὶ ἐἔὑἀένδωκανπλεβαλονέέδυσανδησανίψασθαι φαγεἀ π ααὸὐὐ τοττοῖ ῶνὺ ὺνς ς σκ ύλων gave andwere theygave anointed themnaked clothedthem sandals,; food them; them, and drink וַַ֠ ַוִׁהוַיְּס יַ ְּל ְּלִֻׁ֣בכָ֗ ִׁביוַיַאֲכִׁלּ֙וםֻ֣ שּוםוּויַנְּעִׁלּום ם ִׁמן־ ַוַיַשְּק֜ ה ָּשּום ָּל ל (d) (d)(e) ,καπερικαὶὶὶ ἐὑἔἀἐνέδυσανένδωκανπβαλονλεέέδυσανδησανίψασθαι ἀφαγε π ααὐτοὺςαὸὐὐ τοττοῖ ῶνὺ ὺνς ς σκ ύλων they clothed them, (d) (e)weregaveand theygave anointed themnaked clothedthem sandals,; victim.food them; them, and drink וַַ֠ ַוִׁהוַיְּס יַ ְּלְּל ִֻׁ֣בכָ֗ ִׁבי ֻ֣וַיַאֲכִׁלּ֙וםש ּוםשויַנְּעִׁלּוםּו ם ִׁמן־וַיַשְּק֜ ַה ָּשּום ָּל ל ,καὶ ἐἔνδωκανέδυσαν φαγε αὐτοῖνὺ ς (d) gavethey clothedthem food them, and drink ַויַ ְּל ִׁב ֻ֣וַיַאֲכִׁלּ֙וםש ו ם וַיַשְּק֜ ּום ,f) they clothed them) ֻ֣ ,κα ὶὶ ἐἀνλεέδυσανίψασθαι αὐτο ὺς (e)(d)and they anointed clothed them; them ַווַיְּס יַ ְּלכָ֗ ִׁב ֻ֣שּוםו ם κα κακαὶὶὶ ὑἀἔἐὑπέδησανπδωκαννντελλεέδυσανδησανίψασθαιάβοντο φαγε ααὐτοὺςὐ το ῖἐννὺ ςὑ ποζυγ ίοιςgave παντ themὸς sandals, gave and andgavethey anointed them carrying clothedthem sandals, food them; allthem, the and stumbling drink, among וַַַַ֠ויוַיְּסְַּ נְַּל ֲהִׁבכָ֗ ֤לֻ֣וַיַאֲכִׁלּ֙וםשּו ּוםוםיַנְּעִׁלּום ם ַב ֲחמ ִֹׁוַיַשְּק֜ רי ּ֙וםם (d)(f) These nine similarities which touch on all aspects of the (κα ὶ ὑπέδησαν αὐτοὺς (e) (e וַַ֠ יַנְּעִׁלּום κακαὶὶὶ ἀἐἔἔδωκαννδωκανλεντελέδυσανίίψασθαιάβοντο φαγεφαγεῖν αὐ τοῖ ἐννὺ ςὑ ποζυγίοις παντ gaveὸ themς food and drink, gave and andtheygave anointed them carrying clothedthem sandals, food them; allthem, the and stumbling drink, among ַַו ְּיוַיְּסַ נְַּל ֲהִׁבכָ֗ ֤לֻ֣וַיַאֲכִׁלּ֙וםּוש ּוםום ם ַב ֲחמ ִֹׁוַיַשְּק֜ רי ּ֙וםם ;καὶ ὑπέδησαν αὐτοὺς gaveand(f) anointed them sandals, them וַַ֠ יַנְּעִׁלּום κα ὶὶ ὑἀπντελέδησανάβοντο αὐτο ἐνὺ ςὑ ποζυγ ίοις παντὸς (e)gave (f) and them carryingnarrative sandals, all the stumblingprovide among to my mind enough evidence that one can וַַ֠ ַויְּנַ ֲה ֤לּוםיַנְּעִׁלּום ַב ֲחמ ִֹׁרי ֙ם κα καἀκαὶσθενοὶὶ ἔἀὑἀλείψασθαιδωκανντελπλεέδησανῦίψασθαιντοςάβοντο φαγε αὐ ῖτο νἐν ὺ ὑς ποζυγ ίοιςand παντ anointedὸς them; andthemgave andgave anointed them oncarrying them donkeys sandals, food them; all , the and stumbling drink, among וַַ֠ ַויוַיְּס ְּנַ ֲהכָ֗ ֤לוַיַאֲכִׁלּ֙וםּוּום יַנְּעִׁלּוםםלְּכָּל־ּכֹושֵֵׁׁ֔ ַבל ֲחמ ִֹׁוַיַשְּק֜ רי ּ֙וםם (e) (f)(f) κα ἀσθενοὶὶ ἔὑἀδωκανπντελλεέδησανίῦψασθαιντοςάβοντο φαγε αὐ τοῖ ἐνν ὺ ςὑ ποζυγ ίοις(f) παντὸς (e) gaveandthem andgave anointed them oncarrying themconclude donkeys sandals, food them; all ,the and stumbling thatdrink, the among parable was inspired by the Chronicles וַַ֠ ַויְּוַיְּס נַ ֲהכָ֗ ֤לוַיַאֲכִׁלּ֙וםּו ּוםםיַנְּעִׁלּוםלְּכָּל־ּכֹושֵֵׁׁ֔ ַבל ֲחמ ִֹׁוַיַשְּק֜ רי ּ֙וםם κακαὶὶ ἔἀἀντελάβοντοδωκανντελάβοντο φαγε ῖἐἐννν ὑποζυγίοις παντ and ὸcarryingς all the (e) andgave carrying them food all the and stumbling drink, among ַויְּנַ ֲה ֤לוַיַאֲכִׁלּ֙וםּו ם ַב ֲחמ ִֹׁוַיַשְּק֜ רי ּ֙וםם ,κα ἀσθενοὶ ἔδωκανῦντος φαγε ῖν (f)(g) them gave on them donkeys food, and drink וַיַאֲכִׁלּ֙ום לְּכָּל־ּכֹושֵֵׁׁ֔ לוַיַשְּק֜ ּום κα ἀκαὑποζυγίοιςσθενοὶὶ ἀκατἔδωκανλεντελίέῦψασθαιστησανντοςάβοντο φαγεπαντὸς α ῖἐνὐν το ὑὺποζυγς εἰς Ιεριχωίοιςstumbling παντ πόὸλινς among andthem(e) andtheygave anointed oncarrying broughtthemtext, donkeys foodthem; allwhether them ,the and tostumbling drink, Jericho, the amongoriginal author was Jesus, or author of the ַַויְְּּוַיְּס נִַׁביֲה ֛כָ֗ ֤אלוַיַאֲכִׁלּ֙וםּו ּוםםלְּכָּל־ּכֹושֵֵׁׁ֔ יְַּבֵׁלר ֲח֥חמֹוִֹׁוַיַשְּק֜ רי ּ֙וםם (e)(f)(g) ,καἀἀσθενοῦντοςσθενοὶὶ ἀἔκατδωκανλεντελίέῦψασθαιστησανντοςάβοντο φαγε α ῖἐνὐν το ὑὺποζυγς εἰς ίΙεριχωοις παντ πόὸλινς andthem gavethey anointed on broughtthem donkeys food them; them, and to drink, Jericho ַַויְְּּוַיְּס נִַׁביֲה ֛כָ֗ אלוַיַאֲכִׁלּ֙וםּו ּוםםלְּכָּל־ּכֹושֵֵׁׁ֔ יְּ ַבֵׁלר ֲח֥חמֹוִֹׁוַיַשְּק֜ רי ּ֙וםם καἀ σθενοὶ ἀλεῦίψασθαιντος them on donkeys, andthem and anointed on carrying donkeys them; all ,the stumbling among וַיְּס כָ֗ ּ֤וםלְּכָּל־ּכֹושֵֵׁׁ֔ ל (f)and(g) anointedgospel them; himself. The similarities need not to be explained ,κα ὶὶ ἀκατλείέψασθαιστησαν α ὐτοὺς εἰς Ιεριχω(g) πόλιν and(g) they anointed brought them; them to Jericho ַויְּוַיְּס ִׁבי ֛כָ֗ אּוּוםם יְּ ֵׁר ֥חֹו κα ἀφοινκακαὶσθενοὶὶ ἀκατἀκατέστησανίντελκωνλεέῦίψασθαιστησανντος ά βοντο ααὐτοὺς ἐὐντο ὑποζυγὺς εεἰςἰς ίΙεριχωοις παντ they πὸό λινςbrought them to them theand andthey cityanointed oncarrying brought of donkeys palms, them;all them ,the stumblingto Jericho, among ַוַוִׁעוַיְּסי ְּיְּי ִׁנַבריֲהכָ֗ ֛־֤אלַהּוּוּום ְּתםלְּכָּל־ּכֹושֵֵׁׁ֔ ָּמיְִִֵַּׁׁ֖בלר ֲי֥חחםֹומ ִֹׁרי ֙ם Ιεριχω πόλιν (f)(g) in terms of textual dependence, but could have occurred κα ἀφοινσθενοὶὶ ἀκατίντελλεκωνίῦέψασθαιστησανντος ά βοντο α ἐὐντο ὑποζυγὺς εἰς ίΙεριχωοιςJericho, παντ πόὸλινς (f) (g)andthemthe andthey cityanointed oncarrying brought of donkeys palms, them; all them ,the stumblingto Jericho, among ַוַוִׁעיְּוַיְּסי ְּינִַׁבריֲהכָ֗ ֛־֤אל ַהּוּוּוםְּתםלְּכָּל־ּכֹושֵֵׁׁ֔ ָּמיְִִֵַּׁׁ֖בלר ֲיח֥חםֹומ ִֹׁרי ֙ם καὶ ἀκατντελέστησανάβοντο α ἐὐντο ὑὺποζυγς εἰς Ιεριχωίοις παντ πόὸλινς (f) andthey carrying brought all them the stumblingto Jericho, among ַַויְְּּנִַׁביֲה ֛֤אלּום יְַּבֵׁר ֲח֥חמֹוִֹׁרי ֙ם h) and carrying all the stumbling among) ֤ κα φοιν φοινίκωνὶ ἀίντελκων ά βοντο ἐν ὑποζυγίοιςthe παντ cityὸς of palms, (g)(f) the and city carrying ofthrough palms, all the oral stumbling and amongcultural memory which the historical Jesus ַוִׁעיְּינַר ֲה־֤לַהּו ְּתם ָּמ ִִַׁ֖בר ֲיחםמ ִֹׁרי ֙ם ἀφοινκαπρσθενοὸὶ ςκατἀί κωνντελτοῦέὺστησανντοςς ά ἀβοντοδελφο α ἐὐὺντος ὑ αὺποζυγὐς τεῶἰςν Ιεριχωί οις παντ πόὸλινς themthe andtheyto city ton heircarrying brought of donkeys brotherspalms, all them ,the . tostumbling Jericho, among ַַוִֵֻׁׁ֣עאיְְּּינִֶַׁׁצברֲיהל ֛֤־ אל ֲַהּוא ְּתֵׁםחלְּכָּל־ּכֹושֵֵׁׁ֔ יָּמיְִִֶֶַּׁׁ֖֑בֵׁהרלֲחי֥םחמםֹוִֹׁרי ֙ם (ἀ σθενοῦντος (h) (f)(g)(h לְּכָּל־ּכֹושֵֵׁׁ֔ ל (φοινκαπρπρὸςὶὸ ἀςκατίί κωνντελτοτοὺςέὺστησανς ά ἀἀδελφοὺςβοντοδελφο α ἐὐὺντο ςὑ αὺαὐτῶνποζυγςὐ τεῶἰςν ίΙεριχω οις παντ to πtheirόὸλινς brothers. them the andtheyto city t onheircarrying brought of(as donkeys brotherspalms, a all thempoor ,the . stumblingto peasant Jericho, among who in all probability was analphabetic ֵַַׁוִִֻׁׁ֣אעיְְּּייֶׁנַצִׁבריֲהל ֛־֤ אל ֲַַהּוא ְְֵּּׁתםח יָָּּמיְִִִֶֶַּׁׁׁ֖֑בֵׁהר ֲיחי֥םחמֹוםִֹׁרי ֙ם , ,ἀσθενοῦντος themthe(h) city on of donkeys palms לְּכָּל־ּכֹושֵֵׁׁ֔ ִ֖ל . ,ἀπρ σθενοὸς τοῦὺντοςς ἀδελφο ὺς αὐτῶν (i) (g)them (h)(i) to tonheir donkeys brothers ֵֻׁ֣א ֶׁצל ֲא ֵׁחלְּכָּל־ּכֹושֵֵׁׁ֔ י ֶֶׁ֑הלם . καπρφοιν καἀκαὶσθενοὶὸὶ κατςἐἐπέστρεψανί πκωντοέέστρεψανῦὺστησανντοςς ἀδελφο α εεἰςὐἰὺτοςς Σαμὺαςὐ τεῶἰάςνρειαν Ιεριχω Then πό λινthey returned to thethem Then theyto city t onheir broughtthey ofhad donkeys brotherspalms, returned to them ,rely . toto Jericho,upon.Samaria ַוֵַׁוִֻׁ֣עאיָּיְּי ִֶׁ֖צִׁבשרילּו־֛ אבַהֲאּו ְּ תֵׁחםלְּכָּל־ּכֹושֵֵׁׁ֔ י ָּמשִֶׁׁיְִֶֹּ֖֑הְֵּׁלרמר ָֽים֥רחֹוםֹון׃ Σαμάρειαν Samaria. (g) (h)(i) . καἀφοινπρσθενοὶὸὶ κατςἐί πκωντοέέῦστρεψανὺστησανντοςς ἀδελφο α εὐἰὺτοςς Σαμὺαςὐ τεῶἰάςνρειαν Ιεριχω πόλιν (g) (h)themthe Then theyto city t onheir broughtthey of donkeys palms,brothers returned them , . toto Jericho,Samaria ַוֵַׁוִֻׁ֣עאיָּיְּי ִֶׁ֖צִׁבשרילּו־֛ אבֲַהּואּו ְֵּׁתחםלְּכָּל־ּכֹושֵֵׁׁ֔ י ָּמשיְִִֶֶֹּׁׁ֑֖הְֵּׁלמר ָֽים֥רחֹוםֹון׃ ,καπρὸὶ ςκατ τοέὺστησανς ἀδελφο αὐὺτος αὺὐς τεῶἰςν Ιεριχω πόλιν (g)(i) theyto their brought brothers them. to Jericho ַוֵֻׁ֣איְּ ִֶׁׁצביל ֛ א ֲּוא ֵׁםח ייְֵֶֶּׁׁ֑הר ֥םחֹו . κα ὶὶ κατἐπέέστρεψανστησαν α εὐἰτος Σαμὺς εἰάςρειαν Ιεριχω πόλιν (i)(h)(g) Thenthey broughtthey returned them toto Jericho,Samaria ַוַויָּיְּ ִ֖ ִׁבשיּו ֛אבּו ם שיְֹּ ְֵּׁמר ָֽ ֥רחֹוֹון׃ . φοινκαπρ ὸὶ ςἐκατί κωνπτοέστρεψανέὺστησανς ἀδελφο αεὐἰὺςτος Σαμαὺὐς τεῶάἰςνρειαν Ιεριχω πόλιν the Then theyto city their theybroughtof palms,brothers returned them . to Jericho,Samaria ַַוֵֻׁ֣אִׁיעְָּּיִִֶׁׁ֖צבשירלּו֛ ־אבֲּוַהאּו ְּםֵׁחת י ָּישְּמִִֵֶֶֹׁׁׁ֑֖הְּמר ָֽ֥םיחרֹוםן׃ (g)(h) (i) In order to prove independence there should be enough . φοιν καπρὶὸ ςκατἐί πκωντοέέστρεψανὺστησανς ἀδελφο α εὐὺἰτοςς Σαμαὺςὐ τεῶἰάςνρειαν Ιεριχω πόλιν the(i) Then theyto city their broughtthey of palms,brothers returned them . toto Jericho,Samaria ֵַַׁוִֻׁ֣אעָּיְּיִֶׁ֖צִׁבשרילּו ֛־ אב ֲַּוהאּו ְֵּׁםתח יָּשמיְִִֵֶֶֹּׁׁׁ֑֖הְּמר ָֽי֥םרחֹוֹוםן׃ .φοινκαὶ ἐίπκωνέστρεψαν εἰς Σαμάρειαν theThen city they of palms, returned to Samaria ַוִׁעיָּי ִ֖שרּו־בַהּו ְּ ת ָּמשִִֹׁ֖ ְּרמ ָֽירֹוםן׃ φοιν ίκων (h)the(i) city ofsimilarities palms, between two texts, but to prove that one is a.37–10:30 ִׁעיLukeר ־ ַה ְּת ָּמ ִִׁ֖ריםBOX 6: Synopsis .πρ καφοινὸὶ ςἐ ίπτοκωνέὺστρεψανς ἀδελφο εὺἰςς Σαμαὐτῶάνρειαν the Thento city their they of brotherspalms, returned . to Samaria ַוִֵׁׁעֻ֣יָּאי ִֶׁ֖צרשּול־ בַהֲּוא ְּ ת ֵׁח ָּימשְִִֶֶֹּׁׁ֖֑הרמיָֽםרםֹון׃ 30 30 (h)(i) .πρ φοινκαεἶπεν,ὸὶ ςἐί πκωντοέστρεψανὺς ἀδελφο εὺἰςς ΣαμαὐJesusτῶάνρειαν replied, (h) the Thento city their they of brotherspalms, returned . to Samaria ַוִֵֻׁׁ֣עאיָּי ִֶׁ֖צשרלּוἸησοῦς־ בַהֲאּוὁ ְּ תֵׁחיָּמשִִֶֶֹׁׁ֖֑הְּרמ ָֽיםרֹוםן׃ὑπολαβὼν πρὸς τοὺς ἀδελφοὺς αὐτῶν (h) to theircreative brothers. reinterpretation of the other, there should be enough ֵֻׁ֣א ֶׁצל ֲא ֵׁחי ֶֶׁ֑הם Ἄνθρωπός τις κατέβαινεν ἀπὸ ‘A man was going down from (i) to their brothers. .πρ ὸς τοὺς ἀδελφοὺς αὐτῶν (h) to their brothers ֵֻׁ֣א ֶׁצל ֲא ֵׁחי ֶֶׁ֑הם κα πρὶὸ ἐςπ τοέστρεψανὺς ἀδελφο εἰὺςς ΣαμJerusalem αὐτῶάρειανν Then to their theydifferences brothers returned. to. It Samaria is precisely. on those points where the author (or ֵַֻׁ֣ואיָּ ֶׁצִ֖שלּו בֲאּו ֵׁ חי ֶׁשֶֹ֑ה ְּמםָֽרֹון׃Ἰερουσαλὴμ (i)(h) .κα πρ περιέπεσεν,ὶὸ ςἐ πτοέστρεψανὺς ἀδελφο εἰὺςς to Σαμαὐ Jerichoτῶάρειανν , and fell into the hands of (i) Then to their they brothers returned. to Samaria ֵַׁוֻ֣איָּ ִֶׁ֖צשλῃσταῖςלּו בֲאּו ֵׁחκαὶיש ֶֶֹׁ֑הְּמ ָֽםרֹון׃εἰς Ἰεριχὼ καὶ ἐπέστρεψαν εἰς Σαμάρειαν (i) Then theycomposer returned to of Samaria the parable). alters the tradition, where his or her ַויָּ ִ֖שּובּו ש ֹ ְּמ ָֽרֹון׃ .αὐτὸνκα ὶ καὶἐπέ πληγὰςστρεψαν εἰς robbers,Σαμάρειαν (i) Then they returned to Samaria ַויָּ ִ֖שּובּו ש ֹ ְּמ ָֽרֹוןἐκδύσαντες׃ οἳ καὶ .ἀφέντεςκαὶ ἐπ ἡμιθανῆ.έστρεψαν εἰς whoΣαμ άstrippedρειαν him, beat him, Then they returned to Samaria ַויָּ ִ֖שּובּו ש ֹ ἀπῆλθονְּמ ָֽרֹון׃ἐπιθέντες (i) creativity is (amongst others) to be found. .καὶ ἐπέστρεψαν εἰς andΣαμ wentάρειαν away, leaving him half dead. Then they returned to Samaria ַויָּ ִ֖שּובּו ש ֹ ְּמ ָֽרֹון׃ 31 κατὰ συγκυρίαν δὲ ἱερεύς τις 31 Now by chance a priest was going κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ καὶ ἰδὼν down that road; αὐτὸν ἀντιπαρῆλθεν· and when he saw him, he passed by Differences between 2 Chronicles 28:15 and on the other side. Luke 10:30–37 32 ὁμοίως δὲ καὶ Λευίτης [γενόμενος] 32 So likewise a Levite, when he came κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν to the place and saw him, passed by Differences onthe points of similarities ἀντιπαρῆλθεν. on the other side. 33Σαμαρίτης δέ τις ὁδεύων ἦλθεν κατ᾽ 33 But a Samaritan while traveling If one considers the motifs where there exist similarities αὐτὸν came near him; καὶ ἰδὼν ἐσπλαγχνίσθη, and when he saw him, he was moved between the two texts, differences can also be noted on with pity. almost every point, due to the creative interpretative process: 34 καὶ προσελθὼν κατέδησεν τὰ 34 He went to him and bandaged his τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ wounds, 1. The acts of benevolence are presented in both texts οἶνον, having poured oil and wine on them. ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον Then he put him on his own animal, differently. The parable does not explicitly mention the κτῆνος brought him to an inn, and took care clothing and feeding of the victim, although it is implied ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ of him. ἐπεμελήθη αὐτοῦ. in the use of the term ἐπεμελήθη (take care, 2 times) in verses 34–35. 35 καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν ἔδωκεν 35 The next day he took out two δύο δηνάρια τῷ πανδοχεῖ καὶ εἶπεν, denarii, 2. In the Chronicles text the assaulted people were wounded Ἐπιμελήθητι αὐτοῦ, καὶ ὅ τι ἂν gave them to the innkeeper, and said, προσδαπανήσῃς “Take care of him; and when I come soldiers, whereas in the parable the assaulted man was ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω back, σοι. I will repay you whatever more you attacked by robbers and left half dead (ἡμιθανῆ). spend.” 3. Although enemies are involved in both texts, the narrated 36 τίς τούτων τῶν τριῶν πλησίον 36 Which of these three, do you think, world of the texts are about seven centuries apart, which δοκεῖ σοι was a neighbor to the man who fell γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς into the hands of the robbers?’ is less so if the Chronicles text is interpreted against the λῃστάς; backdrop of the time of its writing (3rd century BCE, 37 ὁ δὲ εἶπεν, Ὁ ποιήσας τὸ ἔλεος μετ᾽ 37 He said, ‘The one who showed him αὐτοῦ. mercy.’ when one can already speak of Samaritans and enmity εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς, Πορεύου καὶ Jesus said to him, ‘Go and do σὺ ποίει ὁμοίως. likewise.’ between the latter and Jews in view of the Samaritan schism). 4. In the parable it is stated that the assaulted man was between the text further comments are due to be made stripped (ἐκδύσαντες) by robbers, whereas in the regarding these similarities: Chronicles text their being naked was probably the result • Firstly, there is an act of benevolence performed to people of booting. (or a person) in need. 18 5. The treatment of the wounds is more elaborately reported • Secondly, the victims were assaulted, in war or otherwise.18 in the parable (the Samaritan bandaged the wounds • Thirdly, the protagonist is an enemy: Samarians/a18 having poured oil and wine on them), whereas in the Samaritan care(s) for (a) Jew(s). 18 Chronicles text only the term ‘anoint’ is used. 18 18 18 http://www.hts.org.za18 doi:10.4102/hts.v69i1.2010 18 18

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6. In the parable the victim is brought to an inn to be cared the message of the described event in terms of caring for the for on the way to Jericho, whereas in 2 Chronicles 28:15 enemy. This parable actually communicates that a historical the wounded soldiers are brought to Jericho, to their event does not need to be literally true to have a message – kindred (‘brothers’), which can also imply safety and something that ancient readers seem to have realised better care. than some present-day fundamentalists. In Luke’s Gospel, 7. In the Chronicles text donkeys are mentioned whereas as part of the teaching of Jesus, it encourages the hearer κτῆνος, which could mean any domesticated animal of the parable and the gospel not to think in terms of own (e.g. a donkey or a camel) is referred to in Luke 10:34. nationalistic tribal loyalties but to be involved in caring deeds Interestingly readers of the parable usually imagine a of compassion to sufferers whoever they are (cf. Scheffler donkey, as in Van Gogh’s famous painting (see Figure 1). 2006:77–106). Could it be that the Chronicles text still plays a role in the collective subconscious memory when the parable is interpreted? A war situation versus individual assault 8. The Samarians returned to Samaria, whereas the In the text of Chronicles a war situation is described and the Samaritan also left but promised to come back. caring deeds are done by the victors for the prisoners of war. 9. In the Chronicles text Jericho functions as the home of The value of this subtle criticism of war situations cannot be the Judeans, whereas in the parable it functions as the denied and correlates with similar antiwar sentiments of the destination of the victim’s journey which he in the parable Chronicler, such as his criticism of who was denied the never reaches. building of the temple because he had spilt so much blood 4 These differences relating to the similar motifs of the two (1 Chr 22:8). However, in the parable in Luke’s Gospel an texts testify to the creativity involved in the composition of individual is the focus of attention. This corresponds to other the parable. But there are also other significant differences. deeds of compassion described in Luke’s Gospel (whether in parables or healings by Jesus) where the focus is usually on Difference of genre: History versus parable an individual (e.g. the sinful woman in Lk 7; the bent woman in Lk 13 and the prodigal son in Lk 15). The focus on the The text of 2 Chronicles 28:5–15 purports to be history, individual is significant, since it portrays a Jesus who cares whether the event described actually happened or not. Its for every human being and not only humanity or creation at omission in 2 Kings 16 may suggest that it is legendary. The large, poignantly expressed in the parable of the lost sheep. parable, however, is complete fiction and the fact that it is created on the basis of this event testifies to the significance of The non-action of the clergy in the parable Nothing is mentioned of the involvement of Priests or Levites in 2 Chronicles 28:5–15. As far as religious leaders are concerned only the prophet Oded (who called for the benevolent action) is mentioned. One can say he has his counterpart in Jesus who in the gospel also prophetically calls Jews and Samaritans to brotherhood and benevolent action. But the difference regarding the institutional clergy contributes significantly to the meaning of the parable. It has often been observed that the Priest and Levite side- stepped the assaulted men not because they did not have any empathy, but because purity laws forbade them to touch a possible corpse. The Lucan (and probably historical) Jesus who told the parable thereby communicates that the motif of compassion overrides every religious law, which brings us to the last important point of difference.

The use of the term ἐσπλαγχνίσθη [moved with pity] By explicitly mentioning that the Samaritan was moved with pity before he acted, Jesus communicates that acts of caring follow from compassion that comes from the inside of the individual person and not because of casuistic laws. In Luke’s sermon on the plain (Lk 6:17–49)5, Jesus encourages his followers to be compassionate (οἰκτίρμονες) as the heavenly

4.1 Chronicles 22:8: ‘But the word of the LORD came to me, saying, “You have shed much blood and have waged great wars; you shall not build a house to my name, because you have shed so much blood in my sight on the earth.”’ The criticism of Source: Van Gogh’s, V., 1849, ‘Good Samaritan’, in Art and Bible, viewed n.d, from http:// David on this point is even more significant in view of the fact that he omits David’s www.artbible.info/art/large/595.html adultery and murder (cf. 1 Chr 20 with 2 Sm 11–12), usually interpreted to save his image. FIGURE 1: Vincent Van Gogh’s famous painting, the Good Samaritan, interpreting the transporting animal to be a donkey, more in accordance with .Not on a mount as in Matthew. Mountains are for the Lucan Jesus places of 28:15 than with Luke 10:34. withdrawal in pursuit of inner renewal, (cf. Conzelmann 1964)

http://www.hts.org.za doi:10.4102/hts.v69i1.2010 Page 7 of 8 Original Research father, and not perfect (τέλειοι) as Matthew’s version has it, Luke’s response to the theodice problem the latter being more positive inclined towards the law than If God is love and created everything to be beautiful and Luke (cf Lk 6:36 & Mt 5:48). good, why is there so much (innocent) suffering in the world? Although God’s creation and the beauty of nature is The parable of the Good Samaritan not denied by Luke’s Gospel, and indeed plays a significant in Lukan context role in the life of Jesus, it does not function in the sense that it distracts Jesus from the severity of human suffering (non- Thus far we traced detail differences between the two beauty). To the contrary: Jesus’ withdrawal into nature seems texts which gave a profound insight into Luke’s creative to have motivated his compassion for a suffering humanity. interpretative activity. However, the way in which he In the gospel there is no philosophical reflection on why embedded the parable in the gospel also forms part of this creative process. God allows all the suffering, although Luke 13:1–5 seems to suggest that the Lucan Jesus was aware of such questions. In Luke’s Gospel the parable forms part of what Ellis (1974) The response of the Lucan Jesus is to confront suffering head- calls a Socratic interrogation with two question and answer on with acts of compassion, instead of allowing oneself to pairs which comprises of Luke 10:25–31. It is therefore become despondent about it. narrowly linked to the double love commandment, which is also transposed from the context of controversies (where The compassionate Lucan Jesus as celebrator of it functions in Mk 12:28–34) to the travel narrative. In the the good life narrated world of the travel narrative Jesus seems to pass The Lucan Jesus is not to be interpreted as promoting an ascetic through Samaria on his way to Jerusalem. In the travel narrative (Lk 9:50–19:27) there are also two other ‘Samaritan life style because he deals so much with human suffering and friendly’ passages. In the first Jesus advocates no retaliation its alleviation. In Luke 7:31–35 it is clearly communicated when the Samaritans do not receive (Lk 9:51–55) him and in that Jesus was an eater and a drinker and – contrary to John the second it is only a Samaritan that thanks him after being the Baptist – a player of the flute. Friends should be made healed (Lk 17:11–19). by means of the unjust mammon (Lk 16:1–18). In the gospel cases of non-beauty like the assaulted man on the Jerusalem- By creatively combining the double love commandment6 Jericho road (cf. also the bent woman, Lk 13:10–17) elicit with the parable, Luke communicates at least four aspects of compassion, not because ugliness is idealised, but because Jesus’ message: beauty and health are the ideal. There is compassion for the 1. Love of God and the neighbour should be universal, it poor because they should take part in the feasts (Lk 14) and should include the enemy. the return of the prodigal son is celebrated with a great feast 2. Love for the fellow human being consists primarily not (Lk 15). The purpose of Luke’s stance should be viewed as in the keeping of certain laws, but is defined as intense an attempt to restore the beauty and goodness of creation of feeling of compassion (literally affecting a person’s which all should be able to enjoy. intestines, cf. use of the term ἐσπλαγχνίσθη). 3. Love should be expressed in concrete acts of caring, Acknowledgements which demands one’s time and money. Dedicated to Jimmie, with much thanks and appreciation. 4. Religious leaders – the traditional keepers of the law – who do not act in this way are criticised. Competing interests Some final considerations The author declares that he has no financial or personal Creative interpretation as a legitimate use of the relationship(s) which may have inappropriately influenced Bible him in writing this article. A strict concept of biblical authority does not allow for creative interpretation of the biblical text. Its demand to References merely repeat what is said in the Bible and to interpret Albertz, R., 1983, ‘Die Antrittspredigt Jesu im Lukasevangelium auf ihrem most things literally, has the result that the deeper message altestamentlichen Hintergrund’, Zeitschrift für die Neutestamentliche Wissenschaft 74, 182–206. http://dx.doi.org/10.1515/zntw.1983.74.3-4.182 of the text does not communicate in a specific context that Busse, U., 1978, Das Nazareth-Manifest Jesu: eine Einführung in das lukanische is life-related. The message is locked up in its functioning Jesusbild nach Lk 4,16–30, Katholisches Bibelwerk, Stuttgart. in the religious cult. Ancient readers of the Bible present Coggins, R., 2003, ‘1 and 2 Chronicles’, in J. Dunn & J. Rogerson (eds.), Eerdmans commentary on the Bible, pp. 282–312, Eerdmans, Cambridge. themselves to us as pre-fundamentalistic: they took freedom Conzelmann, H., 1964, Die Mitte der Zeit: Studien zur Theologie des Lukas, 5. Aufl., in making new creations where artistic elements were by no Mohr Siebeck, Tübingen. means absent. As far as Luke’s Gospel is concerned, human Crossan, J., 1991, The historical Jesus: The life of a Mediterranean Jewish peasant, Harper, San Francisco. compassion to alleviate suffering was the basic driving force Crossan, J., 1994, The essential Jesus: Original sayings and earliest images, Harper, in these creative interpretative process. San Francisco/New York. PMid:7821974, PMCid:PMC1415015 Curtis, E. & Madsen, A., 1910,The , T & T Clark, Edinburgh. 6.In the Lucan version it is Jesus who asks the question regarding the commandment as a counter question to the lawyer who asked him about eternal life. Ellis, E., 1974, The , Oliphants, London.

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Hanson, P., 1979, The dawn of apocalyptic: The historical and sociological roots of Scheffler, E., 1993, Suffering in Luke’s Gospel, Theologischer Verlag, Zürich. Jewish apocalyptic eschatology, rev. edn., Fortress Press, Philadelphia. Scheffler, E., 2001, Politics in ancient Israel, Biblica, Pretoria. Klein, H., 2006, Das Lukasevangelium, 10. Aufl., Vandenhoeck & Ruprecht, Göttingen. Scheffler, E., 2006, ‘Compassionate action: Living according to Luke’s Gospel’, in J.G van Miller, J.M. & Hayes, J.H., 2006, A history of ancient Israel and Judah, 2nd edn., der Watt (ed.), Identity, ethics, and ethos in the New Testament, pp. 77–106, De Westminster John Knox Press, London. Gruyter, Berlin. Rudolph, W., 1955, Die Chronikbücher, Mohr Siebeck, Tübingen. Van Gogh’s, V., 1849, ‘Good Samaritan’, in Art and Bible, viewed n.d, from http://www. Scheffler, E., 1991a, ‘Good news for the poor: How does the New Testament use the artbible.info/art/large/595.html Old?’, in H.L. Bosman, I.G.P. Gous & I.J.J. Spangenberg (eds.), Plutocrats and paupers: Weiss, B. & Weiss J., 1892, Die Evangelien des Markus und Lukas, Vandenhoeck, Wealth and poverty in the Old Testament, pp. 96–107, Van Schaik, Pretoria. Göttingen. Scheffler, E., 1991b, ‘Reading Luke from the perspective of liberation theology, in Wiefel, W., 1988, Das Evangelium nach Lukas, Evangelische Verlaganstalt, Berlin. P.J. Hartin & J.H. Petzer (eds.), Text and interpretation: New approaches in the criticism of the New Testament,pp. Brill, Leiden. Wolter, M., 2008, Das Lukasevangelium, Mohr Siebeck, Tübingen.

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