Tower Builder and King Going to War Similes

Luke 14:28-32

(Huck 171; Aland 217; Crook 261)^[111]

Updated: 14 August 2024

מִי בָּכֶם שֶׁרוֹצֶה לִבְנוֹת מִגְדָּל הֲלֹא הוּא יוֹשֵׁב תְּחִלָּה וּמְחַשֵּׁב אֶת הַיְּצִיאָה אִם יֵשׁ לוֹ לִגְמֹר שֶׁמָּא כָּל הַרֹאִים אוֹתוֹ יַתְחִילוּ לְהַלְעִיג עָלָיו לוֹמַר זֶה הָאָדָם שֶׁהִתְחִיל לִבְנוֹת וְלֹא הָיָה יָכוֹל לְהַשְׁלִים וּמִי מֶלֶךְ שֶׁיּוֹצֵא לְמִלְחָמָה עַל מֶלֶךְ אַחֵר הֲלֹא הוּא יוֹשֵׁב תְּחִלָּה וְנִמְלָךְ אִם יָכוֹל לְצֵאת בַּעֲשֶׂרֶת אֲלָפִים לִקְרַאת הַבָּא עַלָיו עִם עֶשְׂרִים אֶלֶף וְאִם לָאו הַלֹא הוּא שׁוֹלֵחַ מַלְאָכִים וְשׁוֹאֵל בִּשְׁלוֹמוֹ

“Can you imagine anyone who would begin construction of a watchtower without first working out the cost to see if he has enough money to complete the job? Otherwise, everyone who sees him will ridicule him. ‘Look,’ they’ll say, ‘this fellow couldn’t finish what he started!’

“Or can you imagine a king who would attack another king without first sitting down with his advisors to discuss whether he is able to withstand the king who is coming against him with an army twice the size of his own? If the consensus is that he can’t, won’t he send messengers to signal his submission to the stronger king?”^[112]

Reconstruction

To view the reconstructed text of the Tower Builder and King Going to War similes click on the link below:

---

Click here to return to The Life of Yeshua: A Suggested Reconstruction main page. _______________________________________________________

---

• ^[1] See Demands of Discipleship, under the subheading “Conjectured Stages of Transmission,” and Comment to L15. ↩
• ^[2] See Derrett, who wrote: “Some facts are obvious, and no one attempts to deny them, viz. that Luke obtained the parables or their basic substance from a different source from that of the surrounding material, adapting them somewhat inartistically to their present situation (v. 33 really follows on v. 27).” See J. Duncan M. Derrett, “Nisi Dominus Aedificaverit Domum: Towers and Wars (Lk XIV 28-32),” Novum Testamentum 19.4 (1977): 241-261, quotation on 241-242; cf. Peter G. Jarvis, “Expounding the Parables: V. The Tower-builder and the King going to War (Luke 14:25-33),” Expository Times 77 (1965-1966): 196-198. ↩
• ^[3] According to Lindsey’s hypothesis it was the Anthologizer who was mainly responsible for separating the narrative-sayings complexes into their component parts and rearranging them according to genre. ↩
• ^[4] Cf. Jarvis, “Expounding the Parables,” 197. ↩
• ^[5] Words appearing in the Tower Builder and King Going to War similes, but found nowhere else in the synoptic corpus, include: ψηφίζειν (psēfizein, “to count”; L3; Luke 14:28); δαπάνη (dapanē, “cost,” “expense”;L3; Luke 14:28); ἀπαρτισμός (apartismos, “completion”; L4; Luke 14:28); ἐκτελεῖν (ektelein, “to finish”; L6, L10; Luke 14:29, 30); βουλεύειν (boulevein, “to take counsel”; L13; Luke 14:31); and χιλιάς (chilias, “thousand”; L14, L15; Luke 14:31). ↩
• ^[6] So Beyer, 177. Cf. Moulton-Milligan, 560; Jeremias, 196; Marshall, 593; Nolland, Luke, 2:763. ↩
• ^[7] Note that in the Wicked Tenants parable the owner of the vineyard builds an agricultural tower (Matt. 21:33; Mark 12:1; cf. Isa. 5:2). ↩
• ^[8] On defining parables, see Notley-Safrai, 3-6. ↩
• ^[9] The parables we believe were derived from the Hebrew Life of Yeshua include:
  1. Pharisee and Tax Collector parable (Luke 18:9-14)
  2. Great Banquet parable (Matt. 22:1-14; Luke 14:16-24)
  3. Hidden Treasure parable (Matt. 13:44)
  4. Priceless Pearl parable (Matt. 13:45-46)
  5. Persistent Widow parable (Luke 18:1-8)
  6. Mustard Seed parable (Matt. 13:31-32; Mark 4:30-32; Luke 13:18-19)
  7. Starter Dough parable (Matt. 13:33; Luke 13:20-21)
  8. Creditor and Two Debtors parable (Luke 7:41-42a)
  9. Unforgiving Slave parable (Matt. 18:23-35)
  10. Four Soils parable (Matt. 13:1-9; Mark 4:1-9; Luke 8:4-8)
  11. Houses on Rock and Sand parable (Matt. 7:24-27; Luke 6:47-49)
  12. Rich Fool parable (Luke 12:16-21)
  13. Rich Man and Lazar parable (Luke 16:19-31)
  14. Shrewd Manager parable (Luke 16:1-12)
  15. Entrusted Funds parable (Matt. 25:14-30; Luke 19:11-27)
  16. Good Samaritan parable (Luke 10:30-37)
  17. Darnel Among the Wheat parable (Matt. 13:24-30)
  18. Bad Fish Among the Good parable (Matt. 13:47-50)
  19. Two Sons parable (Matt. 21:28-32)
  20. Prodigal Son parable (Luke 15:11-32)
  21. Unfruitful Fig Tree parable (Luke 13:6-9)
  22. Wicked Tenants parable (Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19)
  23. Generous Householder parable (Matt. 20:1-15)
  24. Fig Tree parable (Matt. 24:32-33; Mark 13:28-29; Luke 21:28-31)
  25. Waiting Maidens parable (Matt. 25:1-13)

  ↩

• ^[10] Cf., e.g., Luke 15:3, which refers to the Lost Sheep simile as a parable. ↩
• ^[11] In the Pentateuch τίς occurs as the translation of מָה in Gen. 2:19; 3:13; 4:10; 12:18; 15:2; 20:9 )2xx), 10; 21:17, 29; 23:15; 26:10; 27:20, 37; 29:15, 25; 30:31; 31:26, 32, 36 (2xx), 37, 43; 32:28; 37:10, 15, 20, 26; 38:16, 18, 29; 42:28; 44:15, 16 (3xx); 46:33; 47:3; Exod. 2:4; 3:13 (2xx); 4:2; 10:26; 12:26; 13:14; 14:5, 11, 15; 15:24; 16:7, 8, 15; 17:2 (2xx), 4:18:14; 32:1, 21, 23; Lev. 25:20; Num. 9:8; 13:18, 19, 20; 15:34; 16:11; 22:19, 28; 23:8 (2xx), 11, 17, 23; Deut. 6:20; 10:12; 29:23; 32:20. ↩
• ^[12] In the Pentateuch τίς occurs as the translation of מִי in Gen. 3:11; 19:12; 21:7, 26; 24:23, 47, 65; 27:18, 32, 33; 32:18 (2xx); 33:5, 8; 38:25; 43:22; 48:8; 49:9; Exod. 2:14; 3:11; 4:11 (2xx); 5:2; 10:8 (2xx); 15:11 (2xx); 24:14; 32:24, 26, 33; Num. 11:4, 8, 29; 22:9; 23:10; 24:9, 23; Deut. 3:24; 5:26, 29; 9:2; 20:5, 6, 7, 8; 30:12, 13; 33:29. ↩
• ^[13] In the Pentateuch τίς occurs as the translation of אִישׁ in Gen. 13:16; 38:1; Exod. 2:1, 11; 12:44; 16:20; 21:7, 12, 14, 16, 18, 20, 26, 33, 35, 37; 22:4, 6, 9, 13, 15; 33:11; Lev. 13:40; 15:24; 19:20; 20:2, 11, 12; 24:19; 25:26, 29; Num. 5:13, 19, 20; Deut. 1:31, 35; 8:5; 21:18, 22; 22:13, 26, 28; 24:1, 5; 29:17 (2xx). ↩
• ^[14] See Dos Santos, 110. ↩
• ^[15] Examples of מִי followed by the preposition מִן include: 2 Kgs. 6:11 (מִי מִשֶּׁלָּנוּ אֶל מֶלֶךְ יִשְׂרָאֵל; “who of our own is for the king of Israel?”); 2 Kgs. 9:5 (מִי מִכֻּלָּנוּ; “who of all of us...?”); Isa. 50:1 (מִי מִנֹּושַׁי; “who from my creditors...?”). Note especially the phrase מי מהם in the following text from Qumran:

  זכור את מלכי ישרא[ל] והתבנן במעשיהמה שמי מהם שהיא ירא את[ ...התו]רה היה מצול מצרות והם מב[ק]שי תורה

  ...remember the kings of Israe[l] and reflect on their deeds, how whoever of them was respecting [the ... La]w was freed from afflictions; and those were the se[ek]ers of the Law.... (4QMMT [4Q398] 11-15 I, 6-7; DSS Study Edition)

  ↩

• ^[16] Examples of מִי followed by the preposition -בְּ include: 1 Sam. 22:14 (וּמִי בְכָל עֲבָדֶיךָ; “who among all your servants...?”); 2 Kgs. 18:35 (מִי בְּכָל אֱלֹהֵי הָאֲרָצֹותמִי בְּכָל אֱלֹהֵי הָאֲרָצֹות; "who among all the gods of the lands...?”); Isa. 42:23 (מִי בָכֶם יַאֲזִין; “who among you will listen...?”); Isa. 43:9 (מִי בָהֶם יַגִּיד; “who among them will tell...?”); Isa. 48:14 (מִי בָהֶם הִגִּיד; “who among them told...?”); Isa. 50:10 (מִי בָכֶם יְרֵא יי; “who among you fears the LORD...?”); Hag. 2:3 (מִי בָכֶם הַנִּשְׁאָר; “who among you that remain...?”); Mal. 1:10 (מִי גַם בָּכֶם; “who also among you...?”); Ezra 1:3 (מִי בָכֶם; “who among you...?”); 2 Chr. 32:14 (מִי בְּֽכָל אֱלֹהֵי הַגֹּויִם; “who among all the gods of the Gentiles...?”); 2 Chr. 36:23 (מִי בָכֶם מִכָּל עַמּוֹ; “who among you from all his people...?”). The interrogative phrase מי בכם also appears in 4Q301 2 I, 4; 4Q381 15 I, 6; 4Q381 76-77 I, 10. ↩
• ^[17] In a hand-written note Robert Lindsey suggested that τίς ἐξ ὑμῶν should be reconstructed as מִי בָּכֶם (LHNS, 38). Cf. Davies-Allison, 1:652.

  We are baffled by Jeremias’ claim (Parables, 103) that in LXX τίς ἐξ ὑμῶν occurs only in Isa. 42:23; 50:10 and Hag. 2:3. In fact, we find τίς ἐν ὑμῖν (tis en hūmin, “who in you”) in Isa. 42:23; 50:10. While τίς ἐξ ὑμῶν does occur in Hag. 2:3, it also occurs in 2 Chr. 26:33. Likewise invalid is Jeremias’ claim (Parables, 145) that τίς ἐν ὑμῖν is generally addressed to Jesus’ opponents. In fact, τίς ἐν ὑμῖν occurs in questions addressed to a variety of audiences, so we cannot infer from the use of this phrase that the question is addressed to an hostile audience. See Bailey, 1:139; Catchpole, 213 n. 41. ↩

• ^[18] Cf., e.g., Philo, Post. 53; Conf. 196; Jos., Ant. 1:114, 115, 117; 10:131; 12:326; 13:16. ↩
• ^[19] In Josephus we find other phrases for tower building, such as πύργος + ἐποικοδομεῖν (J.W. 1:344), πύργος + ἀνιστάναι (Ant. 13:390; 14:64, 466) or πύργος + κατασκευάζειν (J.W. 5:37, 292; Ant. 15:424). ↩
• ^[20] See Hatch-Redpath, 1:628-629. ↩
• ^[21] See Kutscher, 134 §227. That רָצָה had already acquired the meaning “want” or “desire” by the first century C.E. is proven by DSS. A single example from the Damascus Document will suffice:

  ועתה בנים שמעו לי ואגלה עיניכם לראות ולהבין במעשי אל ולבחור את אשר רצה ולמאוס כאשר שנא

  And now, children, listen to me and I will uncover your eyes [for you] to see and to understand the deeds of God and to choose that which he has desired [רָצָה] and to reject whatever he has hated. (CD-A II, 14-15)

  ↩

• ^[22] See Segal, 48 §88. ↩
• ^[23] See Dos Santos, 27 ↩
• ^[24] See Hatch-Redpath, 2:970-972. ↩
• ^[25] Cf., e.g., Jos., J.W. 5:181: πύργοι πελειάδων ἡμέρων (“towers for tame pigeons”). It has been suggested that the tower in Siloam referred to in Luke 13:4 was a tower of this type. See Boaz Zissu, “This Place Is for the Birds,” Biblical Archaeology Review 35.3 (2009): 30-37, 66-67, esp. 32. ↩
• ^[26] Cf., e.g., Philo, Spec. 4:229; Jos., J.W. 1:99; Ant. 13:390. ↩
• ^[27] See Wilhelm Michaelis, “πύργος,” TDNT 6:955. ↩
• ^[28] See Hatch-Redpath, 2:1244-1245. ↩
• ^[29] See Michaelis, TDNT 6:953; Dos Santos, 103. ↩
• ^[30] See Jastrow, 726. ↩
• ^[31] The verb ψηφίζειν occurs, for example, 11xx in the writings of Philo and 29xx in the writings of Josephus. Likewise, δαπάνη occurs 8xx in the writings of Philo and 26xx in Josephus’ works. According to Moulton-Milligan (136), δαπάνη also occurs frequently in the papyri. Cf. Bovon, 2:390. ↩
• ^[32] For τιμή in the sense of “price” in NT, cf. Matt. 27:6, 9; Acts 4:34; 5:2, 3; 19:19; 1 Cor. 6:20; 7:23. For LXX examples, cf. Gen. 44:2; Exod. 34:20; Num. 20:19; 2 Chr. 1:16; Isa. 55:1. ↩
• ^[33] Οὐχί translates לֹא‎ 52xx in LXX: Gen. 18:15; 19:2; 42:10, 12; Lev. 20:23; Num. 16:29; 22:30; 23:19 [2xx]; 24:17; 36:7; Deut. 2:27; 4:26; 5:3; 7:10; 9:5, 6; 11:2; 20:15, 19; 28:56; 32:6, 27, 47; Josh. 24:21; Judg. 15:13; 1 Kgdms. 1:15; 2:16; 8:19; 12:12; 2 Kgdms. 16:18; 24:24; 3 Kgdms. 3:22, 23; 4 Kgdms. 5:26; 6:12; 20:10; 1 Chr. 21:24; Ps. 5:5; 40[41]:9; 77[78]:38; Job 6:30; 15:9; 31:17; Zech. 4:5, 13; Jer. 3:2; 10:23; 20:3; 23:23; 30[49]:31[25]; Ezek. 11:3. ↩
• ^[34] Οὐχί translates הַלֹא‎ 86xx in LXX: Gen. 40:8; Num. 12:2; 22:37; 23:12; 24:12; Judg. 4:6; 5:30; 6:13; 8:2; 10:11; 11:24; Ruth 3:2; 1 Kgdms. 6:6; 9:21; 10:1; 12:17; 15:17; 21:12 [2xx]; 29:4; 2 Kgdms. 10:3; 11:3, 10, 21; 13:28; 16:19; 19:14; 3 Kgdms. 1:13; 2:42; 4 Kgdms. 5:12 [2xx], 13; 6:32; 10:34; 13:8, 12; 14:15, 18, 28; 15:36; 16:19; 18:22, 27; 20:20; 21:17; 23:28; 1 Chr. 22:18; 2 Chr. 20:6, 7; 32:11; 2 Esdr. 13:18; Ps. 13[14]:4; 43[44]:22; 52[53]:5; 59[60]:12; 93[94]:9, 10; 107[108]:12; 138[139]:21; Job 7:1; 13:11; 31:3, 4; Amos 5:20; Mic. 1:5; 3:11; Hab. 1:12; 2:6; Mal. 2:10 [2xx]; Isa. 36:12; 42:24; 58:6; Jer. 2:17; 7:19; 14:22; 23:24, 29; 33[26]:19; 45[38]:15; 51[44]:21; Ezek. 17:9; 18:25, 29; 21:5; 24:25. ↩
• ^[35] In addition to the examples already cited, questions beginning with מִי and followed up by הֲלֹא are also found in Judg. 9:28, 38; 1 Sam. 17:29; Isa. 42:24; 45:21. Rabbinic examples include:

  מי קרוי איש הלא משה

  Who is called איש (’ish, “man”)? Is it not Moses? (Mechilta de-Rabbi Ishmael, Amalek chpt. 1 [ed. Lauterbach, 2:278])

  אמר ר′ חייא תלמיד הולך לפני רבו בלילה, מי נוטל הפנס הלא התלמיד לפני רבו, אבל הקב″ה נוטל את הפנס לפני ישראל

  Rabbi Hiyya said: “When a disciple is walking before his master at night, who takes the torch? Is not the disciple before his master [with the torch]? But the Holy one, blessed be he, takes the torch before Israel....” (Midrash Tehillim 18:29 [ed. Buber, 156])

  למי הדיין מהפך פניו, הלא לעשיר.... למי הדיין נזקק לשמוע, הלא לעשיר

  To whom does the judge turn his face [i.e., show favor]? Is it not to the wealthy? ...To whom is the judge engaged in listening? Is it not to the wealthy? (Midrash Tehillim 22:30 [ed. Buber, 196])

  ↩

• ^[36] See Hatch-Redpath, 2:1235-1236. Cf. Delitzsch’s translation of Luke 14:28. ↩
• ^[37] See Hatch-Redpath, 2:880. ↩
• ^[38] See Dos Santos, 71. ↩
• ^[39] For examples of יְצִיאָה in the sense of “cost,” cf. m. Maas. Sh. 5:4; m. Bab. Kam. 9:4; m. Bab. Metz. 10:3, 5; t. Bab. Metz. 9:7[16]; 11:3[4]. ↩
• ^[40] According to Bovon (2:391), “The noun ἀπαρτισμός (‘enterprise’) suggests ‘adjustment’ or ‘finishing touches’ more than ‘completion.’” ↩
• ^[41] Ἀπαρτισμός does not occur in LXX, Pseud., Philo or Josephus, and occurs only this once in NT. ↩
• ^[42] For a structure similar to our proposed GR, see 1 Cor. 11:22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν. Note that we do not find ἔχειν + εἰς + τὸ + infinitive in LXX, Philo or Josephus. ↩
• ^[43] The LXX translators rendered אִם as εἰ in Gen. 13:9 (2xx), 6; 14:23; 15:5; 17:17; 18:3, 21; 20:7; 23:8; 24:42, 49 (2xx); 25:22; 27:46: 30:1, 27; 31:50 (2xx); 33:10; 42:16, 19; 43:4, 5, 11; 44:26; 47:16, 18, 29; 50:4. The LXX translators rendered אִם as ἐάν in Gen. 4:7; 18:26, 28, 30; 24:8; 28:20; 30:31; 31:8 (2xx), 52; 32:9, 27; 34:15, 17; 38:17; 42:15, 37; 43:9; 44:23, 32. The bias toward εἰ over ἐάν should not be overemphasized, since a larger sample size might even the score or even reverse it. The survey of all the instances of אִם in Genesis is large enough, however, to establish that εἰ and ἐάν are solid equivalents of אִם. ↩
• ^[44] In LXX the verb ἀπαρτίζειν occurs only once (3 Kgdms. 9:25; Alexandrinus), and there it occurs as the translation of שִׁלֵּם (shilēm, “complete”). See Hatch-Redpath, 1:118. ↩
• ^[45] There are only five instances of גָּמַר in MT: Ps. 7:10; 12:2; 57:3; 77:9; 138:8. ↩
• ^[46] The use of the abbreviation ′וגו (for וגומר, equivalent to “etc.” in English) for Scripture quotations considerably inflates the occurrences of גָּמַר in rabbinic sources. ↩
• ^[47] On the genitive absolute as a fairly reliable indicator of Greek redaction in the Synoptic Gospels, see LOY Excursus: The Genitive Absolute in the Synoptic Gospels. ↩
• ^[48] The reason the combination τιθέναι + θεμέλιον/θεμέλιος does not occur in LXX is probably because it was usually sufficient in Hebrew to simply use a verb for “to found” or “to lay a foundation” without the corresponding noun “foundation.” Thus, for example, the curse against person who rebuilds Jericho reads:

  אָרוּר הָאִישׁ לִפְנֵי יי אֲשֶׁ֤ר יָקוּם וּבָנָה אֶת הָעִיר הַזֹּאת אֶת יְרִיחוֹ בִּבְכֹרוֹ יְיַסְּדֶנָּה

  Cursed is the man before the LORD who shall arise and build this city, Jericho. At the cost of his firstborn will he lay its foundation.... (Josh. 6:26)

  Similarly the prophet Zechariah stated:

  יְדֵי זְרֻבָּבֶל יִסְּדוּ הַבַּיִת הַזֶּה

  ...the hands of Zerubbabel will lay the foundation of this house. (Zech. 4:9)

  And in Ezra we read:

  וְיִסְּדוּ הַבֹּנִים אֶת הֵיכַל

  ...the builders lay the foundation of the Temple. (Ezra 3:10)

  The sole instance of a verb for “to lay a foundation” plus a noun for “foundation” in MT occurs in the following verse:

  הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד

  Behold I am founding [יִסַּד] in Zion a stone, a tested stone, a precious cornerstone of firm foundation [מוּסָד].... (Isa. 28:16)

  ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιων λίθον πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον εἰς τὰ θεμέλια αὐτῆς

  Behold I am installing [ἐμβαλῶ] for Zion’s foundations [θεμέλια] a precious choice stone, a costly cornerstone for its foundations [θεμέλια].... (Isa. 28:16)

  In the verse above we find the verb יִסַּד (yisad, “found,” “lay a foundation”) loosely associated with the cognate noun מוּסָד (mūsād, “foundation”).

  A passage in DSS contains the same combination we find in Isa. 28:16 (מוּסָד + יִסַּד) in the phrase ליסד מוסד אמת לישראל (“to lay a foundation of truth for Israel”; 1QS V, 5). However, whereas this phrase from Qumran appears to allude to Isa. 28:16, no such allusion is operative in the Tower Builder simile. For Jesus to have alluded to Isa. 28:16 by using the phrase יְיַסֵּד מוּסָד (y^eyasēd mūsād, “he will lay a foundation”) but without the allusion contributing to the meaning of the simile would have bewildered Jesus’ audience and detracted from his purpose in telling the simile.
  In Ps. 104:5 we find the phrase יָסַד אֶרֶץ עַל מְכוֹנֶיהָ (“he founded the earth upon its foundations”), but this is not an example of laying a foundation but of building upon a foundation. ↩

• ^[49] In LXX μήποτε occurs as the translation of פֶּן in Gen. 3:22; 19:17; 26:7, 9; 31:24, 31; 32:12; 38:11, 23; 42:4; Exod. 1:10; 5:3; 13:17; 19:21, 22, 24; 20:19; 34:12, 15; Num. 16:34; Josh. 6:18; Judg. 7:2; 9:54; 14:15; 15:12; 18:25; Ruth 4:6; 1 Kgdms. 4:9; 2 Kgdms. 1:20 (2xx); 17:16; 20:6; 4 Kgdms. 2:16; Ps. 2:12; 7:3; 12:4, 5; 27:1; 37:17; 49:22; 58:12; 90:12; Prov. 22:25; 25:16, 17; 30:10; Isa. 6:10. The conjunction μήποτε occurs as the translation of a word other than פֶּן in in the following verses: Gen. 20:2 (no Hebrew equivalent); 24:5 (אוּלַי), 39 (אֻלַי); 27:12 (אוּלַי), 45 (לָמָה); 31:29 (מִן); 43:12 (אוּלַי); 47:18 (לֹא); 50:15 (לוּ); Exod. 32:12 (לָמָה); Judg. 3:24 (אַךְ); 1 Kgdms. 23:22 (אֵלַי); 3 Kgdms. 18:27 (2xx; no Hebrew equivalent / אוּלַי); 2 Esd. 4:22 (לְמָה [Aramaic]); 6:8 (לְמָא [Aramaic]); 7:23 (לְמָה [Aramaic]); 16:3 (לָמָה); Ps. 78:10 (לָמָה); 113:10 (לָמָה); 139:9 (אַל); Prov. 23:9 (כִּי); Eccl. 7:16 (לָמָה); Song 1:7 (לָמָה); Job 1:5 (אוּלַי); Isa. 8:12 (לֹא). ↩
• ^[50] See Segal, 224 §475; Bendavid, 359. In the Mishnah, for example, פֶּן occurs only in biblical quotations (m. Shev. 10:3 [quoting Deut. 15:9]; m. Ned. 3:11 [2xx; quoting 2 Sam. 1:20]; m. Avot 3:8 [2xx; quoting Deut. 4:9]), while שֶׁמָּא, which is unattested in MT and DSS, appears 65xx. ↩
• ^[51] See Demands of Discipleship, L19, L26, L33). ↩
• ^[52] The two instances where the LXX renders יָכֹל with ἰσχύειν are in Ps. 12[13]:5 and Dan. 7:21 (TH). ↩
• ^[53] For examples of ἰσχύειν in the sense "to be able" in the writings of Philo, cf., e.g., Leg. 2:29, 95; 3:6, 13, 27, 206, 242; Sacr. 64. ↩
• ^[54] For examples of ἰσχύειν in the sense “to be able” in the writings of Josephus, cf., e.g., Ant. 1:128; 2:86; 3:203, 318; 8:233, 383. ↩
• ^[55] The verb θεωρεῖν occurs in Luke 10:18; 14:29; 21:6; 23:35, 48; 24:37, 39. ↩
• ^[56] Cf. Moulton-Geden, 149 (βλέπω). ↩
• ^[57] Cf. Moulton-Geden, 702 (ὁράω). ↩
• ^[58] Cf. Moulton-Geden, 264-265 (εἶδον). ↩
• ^[59] Mark’s Gospel has θεωρεῖν 7xx (Mark 3:11; 5:15, 38; 12:41; 15:40, 47; 16:4), but never in agreement with Luke. Mark’s use of θεωρεῖν fits the profile of what Lindsey called a “Markan stereotype.” See the LOY Excursus: Catalog of Markan Stereotypes and Possible Markan Pick-ups under the entry for Mark 3:11. ↩
• ^[60] On the reconstruction of πᾶς + definite article as -כָּל הַ, see Not Everyone Can Be Yeshua’s Disciple, Comment to L35. ↩
• ^[61] Although הֵחֵל does occur in the Mishnah with the meaning “to begin” (m. Dem. 7:4; m. Tam. 2:2, 3; 6:1), הִתְחִיל is far more common. See Randall Buth and Brian Kvasnica, “Critical Notes on the VTS” (JS1, 263 n. 12). ↩
• ^[62] In LXX ἐμπαίζειν renders צִחֵק in Gen. 39:14, 17; Judg. 16:25; and שִׂחֵק in Job 40:24 (Alexandrinus) and Ps. 103[104]:26. ↩
• ^[63] According to Segal (205 §424), “The use of -שֶׁ [in MH—DNB and JNT] to introduce direct narration is rare and doubtful.” ↩
• ^[64] See Return to the Galil, Comment to L16. ↩
• ^[65] See Widow’s Son in Nain, Comment to L21. ↩
• ^[66] For examples of הִשְׁלִים in the sense of “to complete,” in MT see Isa. 38:12, 13; 44:26, 28; Job 23:14. For Mishnaic examples see m. Suk. 2:6; m. Rosh Hash. 4:6; m. Taan. 2:6, 10; 3:9; m. Git. 8:10; m. Naz. 1:7; 2:9; 3:6 (= m. Edu. 4:11); 9:1; m. Kel. 27:7, 8. ↩
• ^[67] See Plummer, Luke, 365. ↩
• ^[68] Cited by Snodgrass, 380. ↩
• ^[69] See Hatch-Redpath, 1:197-214. ↩
• ^[70] See Dos Santos, 113. ↩
• ^[71] Cf., e.g., Exod. 17:10; Num. 22:11; Judg. 1:1, 9; 8:1; 10:9, 18; 11:9, 27, 32; 12:1, 3. ↩
• ^[72] Cf., e.g., Deut. 20:1; 21:10; 1 Kgs. 8:44; 11QT^a [11Q19] LVIII, 5-6; Mechilta de-Rabbi Ishmael, Shirata chpt. 4 (ed. Lauterbach, 1:190); Sifre Deut. §190 (ed. Finkelstein, 231). ↩
• ^[73] For examples of יָצָא לְמִלְחָמָה עַל, see Deut. 20:1; 21:10; 1 Kgs. 8:44; 2 Chr. 6:34; 11QT^a [11Q19] LVIII, 5-6; LXI, 13; LXIII, 10. For exceptions where the preposition is עִם (’im, “with”), see Judg. 20:20, 28. ↩
• ^[74] Cf., e.g., 2 Macc. 8:23; 14:17; Jos., Ant. 1:175; 2:248; 5:35, 45, 158, 160, 210, 228, 245, 263, 269. ↩
• ^[75] On reconstructing ἐξέρχεσθαι with יָצָא, see Sending the Twelve: Conduct in Town, Comment to L98. ↩
• ^[76] In LXX εἰς πόλεμον επί translates לְמִלְחָמָה עַל in Deut. 20:1, 3; 21:10; 1 Kgdms. 8:44; 2 Chr. 6:34; 22:5. On reconstructing ἐπί (epi, “upon”) with עַל (‘al, “upon”), see Widow’s Son in Nain, Comment to L11. ↩
• ^[77] Examples of נִמְלַךְ outside the Mishnah include:

  מיד יועצים באחיתופל ונמלכין בסנהדרין ושואלין באורים ותומים

  They at once took counsel with Ahithofel and consulted [ונמלכין] the Sanhedrin and questioned the Urim and Tummim. (b. Ber. 3b; Soncino)

  כל מה שאני עושה אני נמלך במפיבשת רבי

  In all that I do I consult [נמלך] my teacher, Mephibosheth. (b. Ber 4a; Soncino)

  ↩

• ^[78] The phrase אִם יָכוֹל is found in Gen. 13:16; 15:5; 1 Sam. 17:9; 2 Kgs. 18:23; Isa. 36:8; Job 33:5. ↩
• ^[79] The phrase אִם יָכוֹל is found in m. Ber. 3:2, 5; m. Shev. 6:3; m. Ter. 8:9, 10; m. Orl. 1:3 [2xx]; m. Pes. 3:7; m. Bab. Metz. 6:8; m. Sanh. 9:1; m. Avod. Zar. 1:4; m. Men. 3:3; m. Kel. 5:10; 6:3; m. Ohol. 6:2 [3xx]; 18:7; m. Par. 11:1; m. Nid. 7:1; m. Ukz. 3:8 [2xx]. ↩
• ^[80] For comparison, note the following examples in Hebrew and their LXX translations:

  וַיֹּאמֶר יְהוָה אֶל גִּדְעוֹן בִּשְׁלֹשׁ מֵאוֹת הָאִישׁ הַמֲלַקְקִים אוֹשִׁיעַ אֶתְכֶם

  καὶ εἶπεν κύριος πρὸς Γεδεων ἐν τοῖς τριακοσίοις ἀνδράσιν τοῖς λάψασιν σώσω ὑμᾶς

  And the LORD said to Gideon, “With the three hundred men...I will save you.” (Judg. 7:7)

  וְיָרָבְעָם עָרַךְ עִמּוֹ מִלְחָמָה בִּשְׁמוֹנֶה מֵאוֹת אֶלֶף אִישׁ בָּחוּר גִּבּוֹר חָיִל

  καὶ Ιεροβοαμ παρετάξατο πρὸς αὐτὸν πόλεμον ἐν ὀκτακοσίαις χιλιάσιν δυνατοὶ πολεμισταὶ δυνάμεως

  And Jeroboam waged war with him with 800,000 men.... (2 Chr. 13:3)

  וַיֵּצֵא אֲלֵיהֶם זֶרַח הַכּוּשִׁי בְּחַיִל אֶלֶף אֲלָפִים

  καὶ ἐξῆλθεν ἐπ’ αὐτοὺς Ζαρε ὁ Αἰθίοψ ἐν δυνάμει ἐν χιλίαις χιλιάσιν

  And Zerah the Cushite went out to them with an army of 1,000,000.... (2 Chr. 14:8[9])

  כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם

  ὅτι ἐν ὀλίγοις ἀνδράσιν παρεγένετο δύναμις Συρίας

  Though the army of the Syrians had come with few men.... (2 Chr. 24:24; RSV)

  וְיָעֵר כֹּחוֹ וּלְבָבוֹ עַל מֶלֶךְ הַנֶּגֶב בְּחַיִל גָּדוֹל וּמֶלֶךְ הַנֶּגֶב יִתְגָּרֶה לַמִּלְחָמָה בְּחַיִל גָּדוֹל וְעָצוּם עַד מְאֹד

  καὶ ἐγερθήσεται ἡ ἰσχὺς αὐτοῦ καὶ ἡ καρδία αὐτοῦ ἐπὶ τὸν βασιλέα Αἰγύπτου ἐν ὄχλῳ πολλῷ καὶ ὁ βασιλεὺς Αἰγύπτου ἐρεθισθήσεται εἰς πόλεμον ἐν ὄχλῳ ἰσχυρῷ σφόδρα λίαν

  And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall wage war with an exceedingly great and mighty army.... (Dan. 11:25; RSV)

  ↩

• ^[81] In NT ὑπαντῆσαι is confined to the Gospels and Acts: Matt. 8:28; 28:9; Mark 5:2; Luke 8:27; 14:31; John 4:51; 11:20, 30; 12:18; Acts 16:16. ↩
• ^[82] In LXX the phrase εἰς ὑπάντησιν occurs in Judg. 11:34 (Vaticanus; ἐξεπορεύετο εἰς ὑπάντησιν = יֹצֵאת לִקְרָאתוֹ); 1 Chr. 14:8 (Alexandrinus; καὶ ἐξῆλθεν εἰς ὑπάντησιν = וַיֵּצֵא לִפְנֵיהֶם); Judith 2:6 (Sinaiticus); 1 Macc. 9:39 (Sinaiticus); Prov. 7:15 (Vaticanus; ἐξῆλθον εἰς ὑπάντησιν σοι = יָצָאתִי לִקְרָאתֶךָ). See TDNT 3:625. ↩
• ^[83] In LXX εἰς συνάντησιν is the translation of לִקְרַאת in Gen. 14:17; 18:2; 19:1; 24:17, 65; 29:13; 30:16; 32:7; 33:4; 46:29; Exod. 4:14, 27; 5:20; 18:7; 19:17; Num. 20:18, 20; 21:33; 22:34, 36; 24:1; 31:13; Deut. 1:44; 2:32; 3:1; 29:6; Josh. 8:5, 14, 22; 9:11; Judg. 6:35; 7:24; 15:14; 1 Kgdms. 17:48; [18:6]; 23:28; 25:20; 3 Kgdms. 18:7, 16; 4 Kgdms. 1:3, 6, 7; 2 Chr. 35:20; Ps. 58:5; Prov. 7:15; Zech. 2:7; Isa. 7:3; 21:14. ↩
• ^[84] In LXX εἰς ἀπαντὴν is the translation of לִקְרַאת in Judg. 4:22; 2 Kgdms. 10:5; 2 Kgdms. 15:32; 16:1; 19:16, 17, 21, 25; 3 Kgdms. 2:8, 19; 21:18, 27; 4 Kgdms. 4:26, 31; 5:21; 8:8, 9; 9:18, 21; 10:15; 16:10; 23:29. ↩
• ^[85] We encounter the phrase εἰς ὑπάντησιν 3xx in NT: Matt. 8:34 (ἐξῆλθεν εἰς ὑπάντησιν τῷ Ἰησοῦ); Matt. 25:1 (ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου); John 12:13 (ἐξῆλθον εἰς ὑπάντησιν αὐτῷ). According to Michel, “We see here the Sem. trend which characterizes the first and fourth Gospels (cf. Bik., 3,3: יוֹצְאִים לִקְרָאתָם).” See Otto Michel, “καταντάω, ὑπαντάω, ὑπάντησις,” TDNT 3:625. ↩
• ^[86] For examples of יָצָא + לִקְרַאת in MT, cf. Num. 21:23 (וַיֶּאֱסֹף סִיחֹן אֶת כָּל עַמּוֹ וַיֵּצֵא לִקְרַאת יִשְׂרָאֵל; “And Sihon gathered his people and went out to meet Israel”); Num. 21:33 (וַיֵּצֵא עֹוג מֶלֶךְ הַבָּשָׁן לִקְרָאתָם; “And Og, king of Bashan, went out to meet them”); Deut. 2:32 (וַיֵּצֵא סִיחֹן לִקְרָאתֵנוּ; “And Sihon went out to meet us”); Deut. 3:1 (וַיֵּצֵא עֹוג מֶלֶךְ הַבָּשָׁן לִקְרָאתֵנוּ; “And Og, king of Bashan, went out to meet us”); Deut. 29:6 (וַיֵּצֵא סִיחֹן מֶלֶךְ חֶשְׁבֹּון וְעֹוג מֶלֶךְ הַבָּשָׁן לִקְרָאתֵנוּ; “And Sihon, king of Heshbon, and Og, king of Bashan, went out to meet us”); Josh. 8:14 (וַיֵּצְאוּ אַנְשֵׁי הָעִיר לִקְרַאת יִשְׂרָאֵל; “And the men of the city went out to meet Israel”); 1 Sam. 4:1 (וַיֵּצֵא יִשְׂרָאֵל לִקְרַאת פְּלִשְׁתִּים; “And Israel went out to meet the Philistines”); 2 Sam. 18:6 (וַיֵּצֵא הָעָם הַשָּׂדֶה לִקְרַאת יִשְׂרָאֵל; “And the people of the field went out to meet Israel”). Note that many of the examples of יָצָא + לִקְרַאת in MT appear in the context of going out to battle.

  Examples of יָצָא + לִקְרַאת in rabbinic literature include:

  הַפַּחוֹת וְהַסְּגָנִים וְהַגִּיזְבָּרִים יוֹצְאִין לִקְרָאתָם

  The rulers and prefects and the treasurers of the Temple went forth to meet them. (m. Bik. 3:3; Danby)

  מעמיד אמהות מבחוץ והן גועות והבנים יוצאין לקראתן

  They put the cows outside and they low, and the calves go out to meet them. (t. Bech. 7:10)

  נתעטף ויצא לקראתו

  He [Hillel] wrapped himself in a cloak and went out to meet him (Avot de-Rabbi Natan, Version A, chpt. 15 [ed. Schechter, 60])

  יצאו אנשי העיר לקראתו

  The men of the city went out to meet him. (Avot de-Rabbi Natan, Version A, chpt. 41 [ed. Schechter, 131])

  באותה שעה נאמר לאהרן לך לקראת משה המדברה וגו' יצא לקראתו

  At the same time Aaron was told Go into the wilderness to meet Moses [Exod. 4:27], he went out to meet him.... (Mechilta de-Rabbi Ishmael, Amalek chpt. 3 [ed. Lauterbach, 2:274])

  ומשה להיכן הלך והלא מתחלה יצא לקראתו שנא' ויצא משה לקראת חותנו

  As for Moses, where did he go? Was he not first to go out to meet him, as it is said: And Moses went out to meet his father-in-law [Exod. 18:7]? (Mechilta de-Rabbi Ishmael, Amalek chpt. 3 [ed. Lauterbach, 2:280])

  ↩

• ^[87] In LXX εἴκοσι χιλιάδες is the equivalent of עֶשְׂרִים אֶלֶף in Num. 3:39, 43; 25:9; 26:14, 62; Judg. 8:10; 20:21; 2 Kgdms. 8:4; 10:6; 3 Kgdms. 5:25; 8:63; 1 Chr. 7:9; 12:31, 38; 18:4; 27:5, 7, 9, 10, 11, 12, 13, 14, 15; 2 Chr. 2:9; 7:5; 28:6; Ezek. 45:1, 3, 6; 48:8, 9, 10, 13, 15, 20, 21. ↩
• ^[88] Εἰ δὲ μή γε occurs 2xx in Matthew (Matt. 6:1; 9:17), 5xx in Luke (Luke 5:36, 37; 10:6; 13:9; 14:32) and 1x in the rest of the NT (2 Cor. 11:16). The phrase appears 2xx in LXX (Dan. 3:15; Bel. 8), 1x in Pseud., 1x in Philo and 0xx in Jos. On this phrase, see Moulton-Milligan, 122. ↩
• ^[89] Buth noted that the instances of γε (ge) are much higher in Luke’s Gospel than in Acts, which may be an indication that γε in Luke’s Gospel stems from a source or sources. Randall Buth, “Evaluating Luke’s Unnatural Greek: A Look at His Connectives,” in Discourse Studies and Biblical Interpretation: A Festschrift in Honor of Stephen H. Levinsohn (ed. Steven E. Runge; Bellingham, Wash.: Logos Bible Software, 2011), 335-369, esp. 349. ↩
• ^[90] On the use of אִם לָאו in MH, see Segal, 230. ↩
• ^[91] On genitive absolute constructions as a marker of Greek redaction, see above, Comment to L5-6. ↩
• ^[92] Both instances of πρεσβεία in NT occur in Luke (Luke 14:32; 19:14). The single occurrence of πρεσβεία in LXX appears in 2 Macc. 4:11, a Greek composition. Πρεσβεία occurs 3xx in Pseud. (2xx in Let. Aris.; 1x in Hist. Jos.), 9xx in Philo and 29xx in Jos., all original Greek compositions. ↩
• ^[93] See Marshall, 594. ↩
• ^[94] In this example, LXX has some interesting points of difference from MT. Moses is mentioned instead of Israel, and “words of peace” do not appear in the Hebrew text. Does LXX represent a different vorlage, or were these changes introduced intentionally by the LXX translator(s) in order to make the story in Num. 21 conform to the commandment in Deut. 20:10? ↩
• ^[95] Anti-Roman sentiment can be identified in a number of Second Temple period sources. For example, the DSS anticipate the defeat of the Kittim (= Rome) (4QpNah [4Q169]; 1QpHab; 1QM I, 9-15; XV-XIX), the people in Nazareth rejected Jesus’ message (Luke 4:16-30) because his message of salvation omitted any reference to vengeance against Israel’s enemies (= Rome), and Josephus reports a succession of false prophets and messianic pretenders who attracted popular support on the basis of their anti-Roman message (J.W. 2:55-65 [cf. Ant. 17:271-285], 118 [cf. Ant. 18:4-6], 258-263 [cf. Ant. 20:167-172]). On anti-Roman sentiment in DSS, see Brian Schultz, “Not Greeks But Romans: Changing Expectations for the Eschatological War in the War Texts From Qumran,” in The Jewish Revolt against Rome: Interdisciplinary Perspectives (ed. Mladen Popović; Leiden: Brill, 2011), 107-127. On the popular anti-Roman sentiment espoused by those attending the synagogue in Nazareth, see R. Steven Notley, “First-century Jewish Use of Scripture: Evidence from the Life of Jesus.” On Josephus’ reports of anti-Roman prophets, see Daniel R. Schwartz, “Temple and Desert: On Religion and State in Second Temple Period Judea,” in Studies in the Jewish Background of Christianity (Tübingen: Mohr [Siebeck], 1992), 29-43. On Jesus’ anti-war stance, see David Flusser, “The Times of the Gentiles and the Redemption of Jerusalem” under the subheading “Solidarity With Israel”; R. Steven Notley, “‘Give unto Caesar’: Jesus, the Zealots and the Imago Dei”; David N. Bivin and Joshua N. Tilton, “LOY Excursus: The Kingdom of Heaven in the Life of Yeshua,” under the subheading “The Kingdom of Heaven in the Teachings of Jesus: Political Aspect.” ↩
• ^[96] Notice that, in his paraphrase of Deut. 20:10, πρεσβεία might have been suggested to Josephus by the LXX examples of πρέσβεις in Num. 21:21 and Deut. 2:26, verses that are similar to the situation Deut. 20:10 describes. ↩
• ^[97] See H. St. J. Thackeray, “A Study in the Parable of the Two Kings,” Journal of Theological Studies 14 (1913): 390. ↩
• ^[98] Cited by Fitzmyer (2:1006). ↩
• ^[99] See Hatch-Redpath, 1:553. ↩
• ^[100] See Dos Santos, 202. On reconstructing ἐπερωτᾶν with שָׁאַל, see Rich Man Declines the Kingdom of Heaven, Comment to L5-6. ↩
• ^[101] See Hatch-Redpath, 1:401-402. ↩
• ^[102] See Dos Santos, 209. ↩
• ^[103] Examples of שָׁאַל לְשָׁלוֹם are found in Gen. 43:27; Exod. 18:17; Judg. 18:5; 1 Sam. 10:4; 17;22; 25:5; 30:21; 2 Sam. 8:10; 11:17; Jer. 15:5; 1 Chr. 18:10. ↩
• ^[104] For examples of שָׁאַל בְּשָׁלוֹם, cf., e.g., m. Ber. 5:1; m. Shev. 4:3; 5:9; m. Git. 5:9; m. Bik. 3:3; m. Sanh. 6:6. ↩
• ^[105] Note that εἰς can be the translation of the preposition -בְּ just as easily as of -לְ. For example, we suppose that in the phrase ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ (“what we have heard you did in Capernaum”; Luke 4:23), εἰς would be reconstructed in Hebrew with -בְּ. ↩
• ^[106]

  Tower Builder and King Going to War Similes
  Luke’s Version		Anthology’s Wording (Reconstructed)
  τίς γὰρ ἐξ ὑμῶν θέλων πύργον οἰκοδομῆσαι οὐχὶ πρῶτον καθίσας ψηφίζει τὴν δαπάνην εἰ ἔχει εἰς ἀπαρτισμόν ἵνα μήποτε θέντος αὐτοῦ θεμέλιον καὶ μὴ ἰσχύοντος ἐκτελέσαι πάντες οἱ θεωρούνταις ἄρξωνται αὐτῷ ἐμπαίζειν λέγοντες ὅτι οὗτος ὁ ἄνθρωπος ἤρξατο οἰκοδομεῖν καὶ οὐκ ἴσχυσεν ἐκτελέσαι ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χειλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χειλιάδων ἐρχομένῳ ἐπ᾿ αὐτόν εἰ δὲ μή γε ἔτι αὐτοῦ πόρρω ὄντος πρεσβείαν ἀποστείλας ἐρωτᾷ εἰς εἰρήνην		τίς ἐξ ὑμῶν θέλων οἰκοδομῆσαι πύργον οὐχὶ πρῶτον καθίσας λογίζεται τὴν τιμήν εἰ ἔχει εἰς τὸ ἀπαρτίζειν ἵνα μήποτε πάντες οἱ ἰδόντες ἄρξωνται αὐτῷ ἐμπαίζειν λέγοντες ὅτι οὗτος ὁ ἄνθρωπος ἤρξατο οἰκοδομεῖν καὶ οὐκ ἐδύνατο ἐκτελέσαι ἢ τίς βασιλεὺς ἐξερχόμενος εἰς πόλεμον ἐπὶ βασιλεῖ ἑτέρῳ οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χειλιάσιν εἰς ὑπάντησιν τῷ ἐρχομένῳ ἐπ᾿ αὐτόν μετὰ εἴκοσι χειλιάδων εἰ δὲ μή γε οὐχὶ ἀποστείλας πρέσβεις ἐρωτᾷ εἰς εἰρήνην αὐτοῦ
  Total Words:	83	Total Words:	74
  Total Words Identical to Anth.:	61	Total Words Taken Over in Luke:	61
  Percentage Identical to Anth.:	73.49%	Percentage of Anth. Represented in Luke:	82.43%

  ↩

• ^[107] See Thomas Verner Moore, “The Tower-builder and the King: A Suggested Exposition of Luke xiv. 25-35,” The Expositor 7.6 (1914): 519-537; Manson, Luke, 175; Jarvis, “Expounding the Parables.” ↩
• ^[108] See Moore, “Tower-builder and the King,” 532. ↩
• ^[109] Thackeray, “Study in the Parable of the Two Kings,” 389-399. ↩
• ^[110] Thackeray wrote that, "The insertion of τὰ was a slight accommodation of the Hebraism to Greek syntax" ("Study in the Parable of the Two Kings," 392). ↩
• ^[111] For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.’” ↩
• ^[112] This translation is a dynamic rendition of our reconstruction of the conjectured Hebrew source that stands behind the Greek of the Synoptic Gospels. It is not a translation of the Greek text of a canonical source. ↩