John Kilgallen, «What Does It Mean to Say That There Are Additions in Luke 7,36-50?», Vol. 86 (2005) 529-535
Given the early development of the tradition about the divinity of Jesus and the
Marcan, then Lucan conviction about his authority to forgive sins, it seems
reasonable to see how Luke 7, 47-50 are not an addition from outside the story of
the woman, Simon and Jesus. Rather, they can be seen as known by earliest
editors of the story, with the story passed on and developed as circumstances
required.
- «Acts 28,28 — Why?» 2009 176-187
- «Luke 20,13 and i1swj» 2008 263-264
- «Luke wrote to Rome – a Suggestion» 2007 251-255
- «Hostility to Paul in Pisidian Antioch (Acts 13,45) — Why?» 2003 1-15
- «Martha and Mary: Why at Luke 10,38-42?» 2003 554-561
- «‘With many other words’ (Acts 2,40): Theological Assumptions in Peter’s Pentecost Speech» 2002 71-87
- «The Obligation to Heal (Luke 13,10-17)» 2001 402-409
- «`The Apostles Whom He Chose because of the Holy Spirit'
A Suggestion Regarding Acts 1,2» 2000 414-417
- «The Strivings of the Flesh…(Galatians 5,17)» 1999 113-114
- «Jesus’ First Trial: Messiah and Son of God (Luke 22,66-71)» 1999 401-414
- «The Importance of the Redactor in Luke 18,9-14» 1998 69-75
- «Was Jesus Right to Eat with Sinners and Tax Collectors?» 2012 590-600
Psalm 141: a Prayer for Discipline and Protection 105
(3) The speaker of this text is a person who strives for honesty and
justice. He is clearly an honourable person, well-educated and longing to be
educated even more. Wishing that the profiteers in their humiliation ‘will
hear his words to be pleasant’, he exhibits a strong sense of dignity. The
statement in v. 6 shows yet another thing: the speaker expects his words to be
important to those hearing them. Apparently, he is not only a person of high
moral standing, but also one of high social rank.
(4) The poem has an intellectual colouring which suits a cultivated
person such as the speaker is. This harmony between the poem and its
speaker is naturally explained by assuming that both reflect the nature of the
author. Psalm 141 is a prayer, describing a situation which, in the setting of
the psalms, can hardly be fiction. It could be supposed now that one
cultivated person composed a prayer to be recited, in that situation, by
another cultivated person. I think it is more likely that the speaker is no other
than the author and that indeed, to a large degree, the psalm voices the
author’s own concerns.
*
**
1 A psalm. Of David.
O YHWH, I call upon you: hasten to me,
give ear to my voice as I call to you!
2 Let my prayer be as the scent of offering before you,
as an evening sacrifice the lifting up of my hands.
3 Set, O YHWH, a guard before my mouth,
keep watch over the door of my lips.
4 Do not turn my heart to an evil thing:
that maliciously I should devise fabrications
with gentlemen who are workers of mischief,
and that I should eat of their delicacies.
5 Let a righteous man caringly strike me for discipline;
oil so excellent my head will not refuse,
for my prayer, in the end, is because of their troubles.
6 They will hear, when their judges are thrown down beside the rock,
that my words are pleasant.
7 As when someone digs in the earth or hacks it,
our bones have been scattered at the mouth of Sheol.
8 But my eyes are turned toward you, YHWH, my Lord;
in you I take refuge, do not pour out my life.
9 Keep me from the trap of those who try to catch me,
and from the snares of the workers of mischief.
10 Let the wicked fall into their own nets,
while I go on my way.
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