Full Description
Although many scholars consider Luke 17:22-37 to be "the most important eschatological passage in Luke-Acts," few agree on the precise meaning of the enigmatic proverb which forms its conclusion (Luke 17:37). Generally, Jesus' logion is taken to convey a macabre image of impending judgement. However, this study offers fresh literary, redactional, and historical evidence to suggest that Luke recast Jesus' saying in order to describe something much more glorious--the deliverance of the elect. Examination of the material elsewhere in Luke-Acts corroborates Luke's expectation of an ethereal reunion, and suggests that this hope constitutes the most characteristic feature of Lukan eschatology.
Contents
Chapter 1: The Enigma Of The A)Etoi& Saying: 1. The Eschatological Discourse (Luke 17.22-37); 2. Proposed Meanings of the a)etoi& Saying; a. Indicative of the Disciples' Ignorance; b. Indicative of the Nature of Jesus' Return; c. Indicative of the Nature of the Final Judgment; d. Indicative of the Location of Jesus' Return; e. Indicative of the Location of the Final Judgment; f. In Reference to those 'left behind'; g. In Reference to those 'taken'; 3. Summary and Thesis; Chapter 2: The A)Etoi& Logion And Its Immediate Context (Luke 17.11-18.14); 1. The Literary Landscape of Luke's Eschatological Discourse; a. The Grateful Samaritan (Luke 17.11-19); b. The Pharisees' Question (Luke 17.20-21); c. The Eschatological Discourse (Luke 17.22-37); d. The Vindication of the Widow (Luke 18.1-8); e. The Two Men in the Temple (Luke 18.9-14); 2. Synoptic Parallels to Luke's Eschatological Discourse; 3. Redaction-Critical Exegesis of Luke's Eschatological Discourse (Luke 17.22-37); a. The Disappearance and Revelation of the Son of Man (Luke 17.22-24); b. The Suffering of the Son of Man (Luke 17.25); c. The Day(s) of the Son of Man Likened to the Day(s) of Noah and Lot (Luke 17.26-30); d. Exhortation Concerning Evacuation 'on that day' (Luke 17.31-33); e. The Separation of Humanity (Luke 17.34-35); f. The Disciples' Question and the a)etoi& Saying (Luke 17.37); 4. Summary and Conclusion; Chapter 3: The Aetos In Antiquity; 1. The Meaning of aeto 2. The Vulture as the Consumer of the Dead; a. Examples from Antiquity; b. The Exclusion of Eagles from this Role; c. The Appearance of a)etoi& in the Synoptic Tradition; 3. The Role of the Eagle as Transporter of the Soul; a. Egyptian Origin; b. Syrian Transformation; c. Greco-Roman Appropriation; d. Apotheosis in Luke 17.37?; 4. The Eagle as the Deliverer of the Elect; a. The Hero-Quest; b. The Zeus-Cult; c. Yahweh's Deliverance of Israel; 5. Summary and Conclusion; Deliverance Tradition On Luke's Eschatological Discourse (Luke 17.22-37); 1. Exodus 19//Deuteronomy 32; a. OT Typology; b. Passover Eschatology; c. Historical Exemplar; 2. 1 Enoch; 3. The Testament of Moses; 4. The Testament of Judah; 5. The Post-Lukan Tradition; 6. Summary and Conclusion; Chapter 5: The Deliverance Of The Elect In Luke's Synoptic Apocalypse (Luke 21.5-36); 1. Questions Concerning the Destruction of the Temple (Luke 21.5-7); 2. The Signs Preceding the Temple's Demise (Luke 21.8-11); 3. The Persecution of the Disciples (Luke 21.12-19); 4. The Destruction of Jerusalem (Luke 21.20-24); 5. The Eschaton (Luke 21.25-28); 6. The Parable of the Fig Tree (Luke 21.29-33); 7. Concluding Admonition (Luke 21.34-36); 8. Summary and Conclusion; Conclusion; Appendix 1; Patristic Commentators On The A)Etoi& Saying; Appendix 2; Exegetical Analysis Of 'The Pharisees' Question' (Luke 17.20-21); Appendix 3; Did Pauline (Thessalonian) Eschatology; Influence Luke?; Bibliographies; 1. Primary and Reference Works; 2. Secondary Works
