Suffering in Luke's Gospel (Abhandlungen zur Theologie des by Eben Scheffler

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The example of Naaman the leper is primarilyone of physical suffering (although lepers were also ostracised). 4). aAw'l:Oe;; and 'l:€8pauO'IJEVOe;; could denote demon possession. This can be interpreted as psychological suffering, although Luke sees a close connection between demon possession and physical sickness (cf 4:38-39 and 13:11). The fact that Luke (in contrast to Mark) mentions that the demon did not hurt the possessed man (cf 4:35 and Mk 1:26) indicates that he is interested not so much in the silencing of the demon or in Jesus' mighty deed as in the ~€O'Le;; (freedom, release, liberation, salvation) of the sufferer.

As far as the actual origin of the Magnificat is concerned, it should be noted, first of all, that this poem is a compilation of Old Testament motifs. There is not a single verse which is not reminiscent of Old Testament verses or phrases (cf Brown 1977:358-359). As a whole it shows strong resemblances to Hannah's song (1 Sm 2:1-10) and, like that song, it is embedded in a nativity story. In both Hannah's song and the Magnificat the conception of a child is seen as bringing salvation to the individual speaker, on a par with the salvation that God gives to the poor and the needy.

3). 3 The Lucan use of Isaiah 61:1-2a and 58:6 It should now be clear that the quotation from Isaiah was of considerable importance for Luke as a means, not only of reinterpreting the tradition presented to him, but also of expressing and giving authority to his own theological approach. Certain other points regarding his use of the Isaian quotation have to be considered. First of all it should be noted that, although in the main Luke followed the Septuagint, he did not quote the text from Isaiah verbatim.