first group as in the second, and the absence of any connective much more than twice as frequent.

We may next observe that almost throughout the first group, in every section indeed and almost in every verse, is to be found a parallelism in the form or thought or both. In the variety of its forms it is similar to Hebrew poetry. In part it consists of (1) the restatement of a thought or (2) the statement of a similar thought or (3) the statement of its converse or (4) of a contrasted thought. For example: (1) “Unto what is the kingdom of God like? and whereunto shall I liken it?" 13:18; (2) “The foxes have holes, and the birds of the heaven nests,” 9:58; (3) “For every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted,” 14:II; and (4) “The harvest indeed is plenteous, but the laborers are few," 10:2. With this parallelism of thought goes in almost every case some parallelism of form. This may consist in the use of similar grammatical forms in corresponding places in two or more neighboring clauses. So in 11:2:

ἁγιασθήτω τὸ ὄνομά σου·
ἐλθάτω ἡ βασιλεία σου·

and in 11:9-10:

αἰτεῖτε, καὶ δοθήσεται ὑμῖν·

ζητεῖτε, καὶ εὑρήσετε·

κρούετε, καὶ ἀνοιγήσεται ὑμῖν·

πᾶς γὰρ ὁ αἰτῶν λαμβάνει,

καὶ ὁ ζητῶν εὑρίσκει,

καὶ τῷ κρούοντι ἀνοιγήσεται.

Or it may involve the use of the same words, in the same or different forms, as in 17:34-35:

ἔσονται δύο ἐπὶ κλίνης μιᾶς,

ὁ εἷς παραληφθήσεται καὶ ὁ ἕτερος ἀφεθήσεται·

ἔσονται δύο ἀλήθουσαι ἐπὶ τὸ αὐτό,

or as in 14:11:

ἡ μία παραλημφθήσεται ἡ δὲ ἑτέρα ἀφεθήσεται.

ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται

καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.

Even in a passage that seems at first to lack anything of the kind a sort of parallelism in the arrangement of thought may be found:

The unclean spirit when he is gone out of the man
Passeth through waterless places seeking rest,
And finding none, he saith,

I will turn back unto my house whence I came out.

And when he is come, he findeth it swept and garnished.

Then goeth he and taketh to him seven other spirits more evil

than himself;

And they enter in and dwell there:

And the last state of that man becometh worse than the first [11:

24-26].

When we search the material of the second group, however, for any such parallelism it appears to be remarkably scanty. Repetition of the same or similar clauses and expressions in different contexts we do find, as in 13:2-5, 6-7; 14:18-20, 21-23; 15:3-10, and in a few places a balancing of thought which somewhat suggests the characteristic method of expression in the first group (16:25, 26; 18: 12). But in none of these last is there close parallelism of form, and in 16:25 there is none at all. And the repetition is not as in the first group in adjacent or nearly adjacent clauses. In many places there seems to be an avoidance of any close parallelism in expression. Thus a decided variety is found in the relating of the three similar occurrences in 10:31-33, and the treatment of contrasts in 18:9-14a and 17:17-18 seems remarkably free from parallelism. Note the Greek of the latter: Oux oi déka ẻkaðapíoOnσav; οἱ [δὲ] ἐννέα ποῦ; οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῷ θεῷ εἰ μὴ ὁ ἀλλογενὴς οὗτος; Much more parallelism might have been expected here in view of sayings like 10:41-42. Thus a further notable contrast is found in the literary structure of the two groups of passages.

There are still others, which involve the general form of the material. While the number of parables in the two groups is about the same, eleven in the first and nine in the second, those in the second group are in general so much longer that they comprise 68 out of the total of 93 verses, considerably more than two-thirds of the whole, while those of the first group cover only 22 out of approximately 118 verses, or less than onefifth of the total number. Moreover, of the eleven parables of the first group all but three are in effect statements of general laws or customs of human action or the course of nature rather than narrations of particular actions. But the parables of the second group are without exception narratives, not mere detached facts or even incidents used for comparison. In only two cases, 15:4 and 8, does the use of the ques

tion form in the opening part suggest that a custom of human action is being there presented. Another feature which distinguishes the parables of the second group from those of the first is that in every case these possess an introduction, conversational or narrative in the case of all but one, and in that (18:9-14a) interpretative. The only case at all similar in the first group is that of 11:17b, for which vss. 14, 16–17a may perhaps be considered a narrative introduction, though the parable is but the beginning of an extended discourse all introduced by those verses. The parable of 12:42 ff. is given as in response to a question given in vs. 41, not paralleled in Matthew. Otherwise the parables of the first group of material, while they often illustrate a preceding saying, may be said to be entirely without narrative, conversational, or interpretative introductions.

A further contrast between the two groups of material is to be found in the prevailing length of the natural divisions according to thought. While it would be unnecessary, as well as somewhat difficult, to state this contrast accurately in detail, it may be indicated by the difference in length of the parables in the two, those of the first averaging only two verses apiece, and those of the second over seven and a half verses; and also roughly by the fact that after dividing the material into sections according to subject-matter (see p. 18) the average length of a section in the first group is found to be about four and a half verses, while that in the second group is nearly ten and a half.

The marked differences we have found in the literary characteristics of the two groups of material that we are considering tend strongly further to confirm the hypothesis of two sources lying behind Luke's Perean section.

Still further confirmation of this view is to be found in the facts which indicate different points of view in the two groups of material. We may first notice the geographical point of view. In the material of the first group indications of place are scanty, but the fact that Jerusalem and the sanctuary, though mentioned, are spoken of only as places of the rejection and slaying of God's messengers (11:51 and 13:34) seems to point away from that city for the place of origin of the collection. The other geographical references seem to give support to this indication, for the only other cities or towns named as places where Jesus had worked are three in Galilee (10:13, 15), and the only other places named at all are the heathen cities Sodom (10:12), Tyre, Sidon (10:13, 14), and Nineveh (11:30, 32), the last being spoken of as having repented at Jonah's preaching. We may also notice here as perhaps pointing in the same

direction that while Moses is not mentioned and Abraham is referred to only once (13:28), Abel (11:51) and Noah (17:26, 27), men not specifically of Jewish race but of the larger human family, appear as types of righteous men, Solomon, a character likely to have an appeal outside of Palestine and to others than Jews, appears in two passages (11:31 and 12:27), and Jonah, the great Old Testament foreign missionary, is presented in 11:29-30 and 32 as the successful preacher of repentance to the men of Nineveh, and a prototype of Christ himself. Nothing here suggests a Jerusalem origin, and the apparent adaptation to use in missions outside of Palestine and to gentiles confirms the indication of the references to places that this group of material did not originate in or near the Jewish capital.

On the other hand in the material of the second group the eight references to particular localities with possibly one unimportant exception are all either to some part of Jerusalem, to the city itself, or to some place not far from it. Jerusalem is mentioned by name in two sections: in the parable of the Good Samaritan (10:30) as the starting-point of the man who was robbed, and in the discourse on repentance (13:4) as a dwelling-place of men who must repent or perish. The latter mention is connected with mention of an accident, assumed as known to the hearers, in which eighteen men were killed by a falling tower in Siloam, which it seems to be assumed the hearers know as a place in Jerusalem (13:4). Just before this (13:1-2) Galileans are mentioned, but as they are mentioned as being killed while offering sacrifices it is evident that the thought about them centers in the temple at Jerusalem. Again in the parable of the Pharisee and the Publican it is the temple, of course at Jerusalem, though the city is not mentioned in the context, that is made their place of prayer. Jericho, only a little over seventeen miles from Jerusalem, is the only other definite place that is mentioned save for the road connecting it with Jerusalem, the scene of the robbery and its sequel in the parable (10:30 ff.). Jericho is spoken of twice, in the parable as the place to which the man was going (10:30), and again as the scene of the incident of Jesus and Zacchaeus (19:1 ff.). Of the two Samaritans mentioned one was on the road between Jerusalem and Jericho (10:33 with 30), and the other (17:16), the possible exception spoken of, is not presented as being in his own country, though its borders were not many miles from Jerusalem, but, except in the probably Lukan editorial vs. 11, is located only at "a certain village" (17:12). However, in this narrative also the thought of Jerusalem and the temple seems to lie in the background, as shown in the words, "Go and show

yourselves unto the priests," and, "as they went" (17:14; cf. Lev. 14: 2, 10-32).

This brings us to a notice of the persons mentioned in this material in their bearing on its geographical point of view. The priests as just now spoken of suggest Jerusalem and the temple (17:14), and so does the only other mention of a priest in Luke's Perean section, that of the one who was going down to Jericho (10:31). So does also the introduction of the Levite in the same parable. (Cf. the only other reference to Levites in the gospels, John 1:19.) The persons whose names appear in the material of this group are also nearly all connected with Judea. The personal names that appear are: Jesus, Pilate, Abraham, Lazarus, Moses, and Zacchaeus. The names of Moses (used here only for the books of Moses), Abraham, and Jesus give little geographical suggestion, but the other three are specially connected with Judea. Pilate was procurator of Judea, and in this case is mentioned as performing a deed which must have been done in Jerusalem, at the temple (13:1-2). Zacchaeus was evidently from the narrative (19:1-7) a resident of Jericho. Lazarus, the name of the poor man in the parable (16:19-31), is one known elsewhere in the New Testament only as that of a man who lived in Bethany, a village near Jerusalem (cf. John 11:1, 18).

Thus six out of the nine sections of the material of this group, and the only ones that contain proper names or definite geographical references, are connected by them more or less closely with Judea, especially the parts near Jerusalem. Of two of them J. Weiss says: "The narrative [of the Good Samaritan] has Judean-Jerusalem local tone, like that of the Pharisee and the Publican; it is intended for hearers in Jerusalem"; and again: "They are hardly spoken in Galilee, but in Jerusalem.” Taken all together these facts indicating the geographical standpoint of this second group of material seem to point strongly to Jerusalem or some place not far from it as the gathering-place of at least a considerable portion of it, with none to point elsewhere for the rest.

Another difference in point of view seems to be indicated by the contrast as to interest in the despised and hated and the poor and unfortunate which appears in the material of the two groups. In that of the first group this interest, though widely shown in Luke's Gospel as a whole, is not found at all. The nearest approach to it seems to be in the reference to revealing unto "babes" in 10:21, that to extortion in II:39, and that to the grievous burdens of the law in 11:46. But in the second group in the first place publicans play a large part, and are always presented 1 Die Schriften des Neuen Testaments, 2d ed., I, pp. 464 and 496.