target="_blank" rel="nofollow" href="#ulink_474a6b7b-be67-5b58-8d49-5c3e9ec45567">163. Ibid., 283–84.
164. Ibid., 284–88.
165. Green, Luke, 11–20. In explaining the particular focus of his approach Green states: “After all, this commentary is not focused on the identification of Luke’s sources, nor on how Luke might have transformed the traditions available to him in the process of generating his Gospel, nor on whether each episode he records approximates what actually happened. . . . Our reading of the Third Gospel is concerned above all with the ‘narrative’ side of this equation—that is, with the sequencing of events and the interpretive aim that weaves its way forward through the narrative, surfacing here and there while lurking beneath the story elsewhere” (14–15).
166. Ibid., 294.
167. Ibid., 295.
168. Ibid., 296.
169. As examples, Green (ibid., 297) cites 4:48–49; 20:18; 22–23.
170. Ibid., 298–99.
171. Ibid., 300.
172. Ibid., 303–4.
173. Klein, Lukasevangelium, 44, 282.
174. Klein considers 7:24–26.28a, which deals with the evaluation of the Baptist by Jesus, the oldest and more historical part of the section. For Klein (ibid., 280–89) some of the redactional tendencies are the repetition of the Baptist’s question in 7:20 and the comparison of the Baptist with Jesus. He considers the answer of Jesus in 7:22 and the Scripture reference in 7:27 nonhistorical. The parable in 7:32 may also be attributed to Jesus, but neither its introductory verse (7:31) nor its following interpretation (7:33–35).
175. Wellhausen, Einleitung, 83.
176. Ibid., 84.
177. Percy, Botschaft Jesu, 232.
178. Ibid., 231–33.
179. Ibid., 187–88.
180. After considering the textual data and its difficulties, Percy (ibid., 188–90) suggests that the mighty works mentioned were meant as metaphorical expressions. Moreover, he points out that the reference to the message of salvation being preached to the poor (7:22) may have been an addition by an author that shows particular interest in the poor.
181. Schnackenburg, God’s Rule, 87–89.
182. Ibid., 119–21.
183. Bultmann, History, 23.
184. Ibid.
185. Ibid., 24.
186. Ibid., 336.
187. Jeremias, Parables, 115–16; 160–62. Jeremias uses the term “parable” in the broad sense of the Hebrew mašal or the Aramaic mathla, which include parables, similitudes, allegories, fables, fictitious persons, examples, themes, arguments, apologies, refutation, and/or jests; see ibid., 20.
188. Jeremias (ibid., 23–114) explains the ten principles of transformation of the parables in the second chapter of his book.
189. “The question whether the Baptist’s Messianic enquiry could have taken place before Peter’s confession, is of no importance in our context, since we are only concerned with Jesus’ logion” (ibid., 116 n. 6; 160 n. 37).
190. Kümmel, Jesu Antwort, 5–6.
191. The phrase, quoted by Kümmel, was formulated by Adolf von Harnack half a century earlier.
192. Some of these are: (1) the assumption that early Christianity had a fundamental interest in preserving the memory of the earthly Jesus; (2) the claim that the burden of proof for the historical value of a particular text lies with the researcher has to be rejected; (3) a “critical sympathy” toward the text that is not a priori and without compelling reasons overly skeptic; (4) paying greater attention to the underlying Hebrew and/or Aramaic language in the Greek text; and (5) whether the report about the behavior of Jesus is in line with his words and vice versa (Kümmel, Jesu Antwort, 18–24).
193. Vögtle, “Wunder und Wort,” 219–42.
194. Kümmel, Johannes den Täufer, 25–28.
195. Kümmel (ibid., 31–32) accepts the quotation of Isaiah as authentic words of Jesus.
196. Tannehill, Luke-Acts, 1–9.
197. Ibid., 23–24.
198. Tannehill (ibid., 79) also pays attention to the order in which the list of destitute people is cast: “Furthermore, the poor and blind the two groups that relate to Isa 61:1, have positions of emphasis at the beginning and the end of the rhythmic series.”
199. Ibid., 80.
200. Ibid., 80.
201. Ibid., 105–6.
