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

this context. It seems intended so that the parable looks back on the whole travel section and
at the same time looks forward to the events which will occur in the Jerusalem section. 21
Lastly, Noël tries to demonstrate that the Jerusalem section begins with 19:29 under four
subheadings: The –Formula in Lk 19:29, The Geographical Unity of Lk 19:29-24:53
and The Introductory Function of the Entry Story. Firstly, Noël states that, just as Jesus
approaches Jericho in 18:35, which has the –formula, and enters Jericho in 19:1, so
Jesus approaches the neighbourhood of the city in 19:29 which also has the –formula
and is in the temple in 19:45. Likewise, given the fact that the Jericho and entry section are a
unit in two movements, it is unlikely that 19:45 is the commencement of a new section.
Secondly, Noël seeks to show the geographical unity of 19:29-24:53. With the inclusio in
19:29 and 24:50 which have Bethany as the geographical notice, Luke frames the third part of
his Gospel. This is why Luke deliberately omits the geographical indication three times from
the Gospel of Mark (Mk 11:11, 12; 14:3). In 21:37-38, Luke summarizes Jesus’ activity in
Jerusalem, simplifying Mark’s time indications: in the daytime Jesus teaches in the temple
and he spends the night on the Mount of Olives. For Luke’s generalizing way in 21:37-38,
there cannot be a break in 19:45-48. For this reason, the verses function only as transition
between the entry into the temple and Jesus’ instruction there. Furthermore, for Luke, temple
and city are such complementary places that he can alternate with the Mount of Olives in the
Jerusalem section. In this respect, the geographical indications in Luke serve a literary
function rather than an exact geographical function. Also, in order to prepare Jesus’ arrival,
Luke, as in 9:52-56, creates two subsections (19:29-32 and 22:8-13), which are brought in by
a mission of the disciples, thereby indicating a new start of events. From this observation, he
can, to a certain extent, make sure that the entry story is a new start rather than a concluding
episode. Thirdly, Noël holds that the entry story has the introductory function. Luke who has
the entry story as the introduction of the temple section (19:29-21:38) in mind, edits the entry
story (19:29-46) from Mark, linking the motifs of the royal entry (19:29-38 par. Mk 11:1-10)
and the cleansing of the temple (19:45-46 par. Mk11:15-17) which remain separated by the
episode of cursing a fig tree, and adds Jesus’ lament over Jerusalem (19:41-44). Furthermore,
in 19:29, Luke mentions a string of places which arise in the Jerusalem section, such as
Bethphage, Bethany and the Mount of Olives. In the content of the entry story, the mission
theme (19:29-34), as has been mentioned, and the rejection motif (19:39-44), carries the
conviction that the entry story is an introductory episode. The rejection motif (19:39-44)
21. Ibid., 296-302.
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