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

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and Scott contend that <strong>the</strong> practice may be widespread and common. 84 Accord<strong>in</strong>g to Sir.<br />

33.20-24, m.B.B. 8:7, t.B.B. 2:5 and b.B.Mes 75b, <strong>the</strong> property could be beque<strong>the</strong>d as a gift<br />

dur<strong>in</strong>g a fa<strong>the</strong>r’s lifetime. However, <strong>in</strong> this case, <strong>the</strong> usufruct <strong>of</strong> <strong>the</strong> property still belonged to<br />

<strong>the</strong> fa<strong>the</strong>r and both a donor (<strong>the</strong> fa<strong>the</strong>r as a legator or a testator) and a donee (<strong>the</strong> son as an<br />

heir or an <strong>in</strong>heritor) could not dispose <strong>of</strong> it. If a donee disposed <strong>of</strong> <strong>the</strong> property to someone,<br />

<strong>the</strong> buyer could not take possession <strong>of</strong> it until <strong>the</strong> death <strong>of</strong> a donor. In <strong>the</strong> same view, John S.<br />

Kloppenborg suggests that Greco-Egyptian papyri may provide <strong>in</strong>sight <strong>in</strong>to <strong>the</strong> parable with<br />

respect to <strong>the</strong> issue <strong>of</strong> legal practice. 85 He summarises <strong>the</strong> results <strong>of</strong> his observations by<br />

conclud<strong>in</strong>g that <strong>the</strong> son’s request for a division <strong>of</strong> <strong>the</strong> property dur<strong>in</strong>g his fa<strong>the</strong>r’s lifetime<br />

was common, and that it was not a death-wish and an <strong>in</strong>sult. 86 However, <strong>the</strong> cases <strong>in</strong> Greco-<br />

Egyptian papyri are <strong>in</strong>adequate <strong>in</strong> relation to this parable, <strong>in</strong> that <strong>the</strong> division <strong>of</strong> <strong>the</strong> property<br />

was not made by <strong>the</strong> son’s request <strong>in</strong> each case. In <strong>the</strong> case <strong>of</strong> BGU III 993, <strong>the</strong> testator, as <strong>in</strong><br />

Gen 25:6, 87<br />

seems to give voluntarily, not by <strong>the</strong> <strong>in</strong>heritor’s demand, as a gift to his daughter,<br />

If his fa<strong>the</strong>r sold <strong>the</strong>m, <strong>the</strong>y are sold [only] until he dies; if <strong>the</strong> son sold <strong>the</strong>m, <strong>the</strong> buyer has no claim on <strong>the</strong>m<br />

until <strong>the</strong> fa<strong>the</strong>r dies. The fa<strong>the</strong>r may pluck up [<strong>the</strong> crop <strong>of</strong> a field which he has so assigned] and give to eat to<br />

whom he will, and if he left anyth<strong>in</strong>g already plucked up, it belongs to [all] his heirs.”<br />

82. t.B.B. 2:5: “Under what circumstances have <strong>the</strong>y ruled, ‘A sharecropper is given an oath when he is not<br />

subject to a claim?’ So long as he is a sharecropper. When a sharecropper leavers his status as sharecropper <strong>of</strong><br />

this field, he is like anybody else [i.e., can obta<strong>in</strong> title through usucaption]. A guardian-when a guardian leaves<br />

his status as a guardian, he is like anybody else. A son who took his share <strong>of</strong> his fa<strong>the</strong>r’s estate, a woman who<br />

was divorced, <strong>the</strong>y are like everybody else.”<br />

83. b.B.Mes 75b: Our Rabbis taught: Three cry out and are not answered. Viz., he who has money and lends it<br />

without witnesses; he who acquires a master for himself; and a henpecked husband. ‘He who acquires a master<br />

for himself’; what does this mean?-Some say: He who attributes his wealth to a Gentile; o<strong>the</strong>rs: He who<br />

transfers his property to his children <strong>in</strong> his lifetime….”<br />

84. W.O.E. Oesterley, The Gospel Parables <strong>in</strong> <strong>the</strong> Light <strong>of</strong> <strong>the</strong>ir Jewish Background (New York: Macmillan,<br />

1936), 183-84; B. Smith, The Parables <strong>in</strong> <strong>the</strong> Synoptic Gospels, 194; L<strong>in</strong>nemann, Parables <strong>of</strong> Jesus, 74-75;<br />

Scott, Hear Then <strong>the</strong> Parable, 111.<br />

85. John S. Kloppenborg, “The Parable <strong>of</strong> <strong>the</strong> Prodigal Son and Deeds <strong>of</strong> Gift,” NovT 130 (2008), 169-194,<br />

here173. Greco-Egyptian papyri he surveyed is as follows: BGU III 993; P. Flor. I 99; P. Cair. Goodsp. 6; P. Oxy.<br />

II 273; P. Lond. III 880; P. Fay. 97 and <strong>the</strong> like. For him <strong>the</strong>re is a premium on BGU III 993 that hav<strong>in</strong>g<br />

expended his possession, a prodigal implores reconciliation with his mo<strong>the</strong>r, and on P. Flor. I 99 that <strong>the</strong> parents<br />

<strong>of</strong> a prodigal accuse <strong>of</strong> prodigality and ask to be registered <strong>the</strong>ir denunciation <strong>of</strong> him <strong>in</strong> order to protect<br />

<strong>the</strong>mselves from <strong>the</strong> creditors.<br />

86. The results <strong>of</strong> his observations as follows: “First, none <strong>of</strong> <strong>the</strong>m is a called a and none uses <strong>the</strong><br />

term<strong>in</strong>ology, normally found <strong>in</strong> wills. Second, whe<strong>the</strong>r or not <strong>the</strong> need <strong>of</strong> gift conta<strong>in</strong>s <strong>the</strong> phrase<br />

, it seems clear that <strong>in</strong> most cases <strong>the</strong> property effectively transferred at <strong>the</strong> time <strong>of</strong><br />

<strong>the</strong> gift. Third, with deeds <strong>of</strong> gift it is not necessary to suppose that a gift to one son or daughter would<br />

automatically imply that <strong>the</strong> entire parental estate was divided. Fourth, <strong>the</strong>re is no <strong>in</strong>dication at all that<br />

opprobrium attached to <strong>the</strong> transfer.” Kloppenborg, “The Parable <strong>of</strong> <strong>the</strong> Prodigal Son and Deeds <strong>of</strong> Gift,” 188-<br />

89, 192.<br />

87. Hav<strong>in</strong>g given gifts to Ketu'rah’s sons, Abraham sent <strong>the</strong>m away to safeguard Isaac’s portion from <strong>the</strong>m prior<br />

to his death. “But to <strong>the</strong> sons <strong>of</strong> his concub<strong>in</strong>es Abraham gave gifts, and while he was still liv<strong>in</strong>g he sent <strong>the</strong>m<br />

78

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