ABSTRACT
Although the Parable of the Good Samaritan is brief, it constitutes a complete story in itself, allowing for interpretation independent of the Old Testament. However, Ezekiel 34 is a passage that proclaims God Himself will come as a shepherd. In Ezekiel 34, the Hebrew word “שבח” (to bind up) is translated as “καταδέω” in the Septuagint (LXX). Notably, the word “καταδέω” (bind) appears only once in the entire New Testament—in the Parable of the Good Samaritan.
This linguistic connection suggests that Jesus introduced the parable with the imagery of the shepherd and the sheep in Ezekiel 34 in mind. Luke, understanding Jesus’ narrative intent, employs a literary device to ensure that the Parable of the Good Samaritan—unique to the Gospel of Luke—is correctly interpreted. Luke employs a literary technique to connect the Parable of the Good Samaritan with two key narratives:
1) The raising of the dead son of the widow in Nain (Luke 7:11–17).
2) The coronation of the king at Bethany.
In both narratives, Jesus is the central figure. Luke deliberately links these stories to the Parable of the Good Samaritan to direct the reader’s focus toward Jesus Christ. The purpose of this literary connection is to emphasize that Jesus Christ should be at the center of the interpretation of the Parable of the Good Samaritan. Thus, if we accept Luke’s literary device and recognize that the focus of the Parable of the Good Samaritan is Jesus, then this parable must be interpreted Christologically.
Key words : Literary device, Bind up, καταδέω, The parable of the Good Samaritan, Ezekiel 34.