the role of the lukan parables in terms of the purpose of luke's gospel

and that is also fit for understanding of . 41
As for the meaning of the verb , the opinions are sharply divided into two
views: That is, that the verb means that the widow will literally inflict actual
physical assault on the judge, conveying the futility of violence in the work for justice by
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Jesus. Or the verb is used metaphorically, since it does not seem feasible that the powerful
judge would have been afraid of violence from a helpless and defenseless widow. In the case
of the latter, there are indeed a number of suggestions, revealing a difference in outlook, such
as, “wearing him out or annoying him greatly,” 43 “being given a headache,” 44 “blacken my
face” 45 and the like. The verb, as Weiss proposed, 46
is a boxing term that means literally “to
strike under the eye.” However, it is likely that the verb is used metaphorically, meaning
“wearing the judge out”, although it is possible that the literal meaning of physical assault is
used sarcastically or ironically. Nevertheless, there is great irony in the picture of a powerful
judge fearing a helpless widow.
47
In the use of the title which may be Lukan, Jesus says “hear what the
unrighteous judge says.” The title functions as a reminder to the audience of Jesus as an
41. Bailey, Through Peasant Eyes, 136; C.F. Evans, Saint Luke, 638.
42. Barbara E. Reid, “Luke’s Mixed Message for Women,” Chicago Studies 38 (1999), 283-97, here 289-90;
idem, “A Godly Widow Persistently Pursuing Justice: Luke 18:1-8,” 29; idem, “Beyond Petty Pursuits and
Wearisome Widows,” 29; Mary W. Matthews, Carter Shelley, and Barbara Scheele, “Proclaiming the Parable of
the Persistent Widow (Lk. 18:2-5),” 51; Cotter, “The Parable of the Feisty Widow and the Threatened Judge
(Luke 18:1-8),” 338-41, contends that the verb must be translated literally, not as circumlocution, since in
Aristophanes’ The Peace, for instance among ancient sources, in Paul’ use as well, the verbs had literal
meanings, “swollen, Blackened eyes (The Peace),” “I punch my body (1 Cor 9:27).”
43. Jeremias, Parables, 154; Linnemann, Parables, 120; Feed, “Judge and the Widow,” 50; Scott, Hear Then the
Parable, 185; Blomberg, Parables, 271; C.F. Evans, Saint Luke, 638; Hultgren, Parables, 256; Snodgrass,
Stories with Intent, 458.
44. Bailey, Through Peasant Eyes, 136.
45. Marshal, Luke, 673; Nolland, Luke, 868; Hicks, “The Parable of the Persistent Widow (Luke 18:1-8),” 217-
18. Derrett, Law in the New Testament Times, 188-91, claims that the verb means giving dishonor to the judge in
‘blacken my face’. But given his bad character drawn in vv. 2 and 4, it is unlikely that the verb indicates a loss
of his reputation.
46. K. Weiss, “,” TDNT, VIII, 590-91. Since then, most of scholars follow Weiss’ claim that it is used
metaphorically in ancient sources.
47. Freed claims that what introduces into the narrative is characteristic of Luke in his two volumes,
with traces of various sources employed by Luke. Freed, “The Parable of the Judge and the Widow,” 50. See
also Marshall, Luke, 673; Fitzmyer, The Gospel According to Luke, 1179; Stein, Luke, 445; Green, Luke, 641;
Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 204; Hultgren,
Parables, 256. On the other hand, having mentioned the fact that is an indication of
development, retelling the story and first interpretation, Bovon even goes so far as to contend that this first
interpretation gets near to the original meaning of the parable, since the focus, as opposed to the later reading, is
wholly on the judge. Boven, “Apocalyptic Traditions in the Lukan Special Material: Reading Luke 18:1-8,”
388-89.
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