Relevant bibliographies by topics / Luke 17

Academic literature on the topic 'Luke 17'

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Published: 4 June 2021
Last updated: 29 January 2023

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Journal articles on the topic "Luke 17"

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Tiede, David L. "Luke 6:17–26." Interpretation: A Journal of Bible and Theology 40, no. 1 (January 1986): 63–68. http://dx.doi.org/10.1177/002096438604000108.

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Carroll, John T. "Luke 17:11–19." Interpretation: A Journal of Bible and Theology 53, no. 4 (October 1999): 405–8. http://dx.doi.org/10.1177/002096439905300410.

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Phelps, Stephen H. "Luke 13:10–17." Interpretation: A Journal of Bible and Theology 55, no. 1 (January 2001): 64–66. http://dx.doi.org/10.1177/002096430005500107.

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Judd, Frank F. "A Case for the Authenticity of Luke 23:17." Bulletin for Biblical Research 27, no. 4 (January 2017): 527–37. http://dx.doi.org/10.5325/bullbiblrese.27.4.0527.

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Abstract Luke 23:17 is not included in modern Greek New Testaments and most modern translations. The external evidence is fairly equal for the inclusion and exclusion of the verse. The deciding factor is usually that P75 does not contain this verse. New evidence from a catena of Origen demonstrates the existence of a manuscript containing Luke 23:17 as early as P75. Some conclude that a scribe added this verse to harmonize Luke with other Gospel accounts. A closer examination of Luke 23:17, however, shows that it is not a scribal harmonization but is thoroughly Lukan. This study presents a case that Luke 23:17 is authentic and was omitted by a scribe who wanted to emphasize the demand of the Jewish crowd and leaders that Jesus be crucified.
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Derrett, J. Duncan M. "‛On That Night’: Luke 17:34." Evangelical Quarterly: An International Review of Bible and Theology 68, no. 1 (September 6, 1996): 35–46. http://dx.doi.org/10.1163/27725472-06801005.

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Salvation, present for Matthew (24:40b,41b), is future for Luke, who may have discarded the image of the two men in the field, and substituted the two in the bed. As at the Redemption from Egypt almost all Israelites were made into companies by Yahweh and led (with a strong arm) out of Egypt, whereas their Egyptian comrades were left behind, so the critical moment on the path to the Promised Land, coinciding with the coming of the Son of man, will find people of apparently like circumstances divided into the saved and the damned. There is no more time for probation and amelioration than there was at the first Exodus, for all necessary warnings have been issued to him/her who, willy nilly, consorts with the ‛world’ (Lk. 12:30). The Redemption from Egypt not only created a special obligation of obedience towards God and love towards the ‛neighbour’, but also excluded the idea, encouraged by appearances, that those who share the life of this world will share in the next. Luke’s ‛on that night’ ensures that we refer to the Exodus, which is a suggestive way of describing Jesus’ activity as leader (Ps. 78:52). Nevertheless mere membership of a group will not avail (cf. Mt. 23:9-10,27-29), since redemption is an individual affair. Slaves of sin, lacking faith in the redeemer, will not be ransomed at the final Exodus.
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Klassan-Wiebe, Sheila. "Luke 3:15–17, 21–22." Interpretation: A Journal of Bible and Theology 48, no. 4 (October 1994): 397–401. http://dx.doi.org/10.1177/002096439404800411.

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Baker, Daniel J. "The Complete Theological Program of Acts 2:17–21 in Luke-Acts." Pneuma 42, no. 1 (April 16, 2020): 50–67. http://dx.doi.org/10.1163/15700747-04201001.

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Abstract Interpreters commonly connect Luke 4:18–19 and Acts 2:17–21 as programmatic passages in Luke-Acts. However, the program of Acts 2:17–21 they typically develop is less than what Luke actually presents. Luke’s program includes five elements that speak loudly throughout Luke-Acts: (1) a distinct salvation history; (2) a new deluge of the Spirit; (3) a new universality of prophecy; (4) a new diversity of spiritual gifts; and (5) a new promise of salvation in Jesus’s name. Each of these needs to speak if Luke’s narrative intentions are to be heard. The study wrestles first with the intricate craftsmanship of the author as narrator in setting up Acts 2:17–21 and then explores the five elements of the theological program of the passage. Though not developed fully, this program is also seen as encompassing the whole church age and the entire NT.
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Bovon, François, and Nancy P. Ševčenko. "Byzantine Art and Gospel Commentary: The Case of Luke 13:6–9, 10–17." Harvard Theological Review 109, no. 2 (April 2016): 257–77. http://dx.doi.org/10.1017/s0017816016000055.

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This paper represents a conversation between two disciplines that too rarely enter into dialogue: New Testament studies and the history of Byzantine art. Two gospel passages have been chosen for analysis here: the first is a parable, the parable of the fig tree (Luke 13:6–9); the second, which follows immediately upon the first, is a miracle story that provokes a controversy (Luke 13:10–17). Both passages appear exclusively in the Gospel of Luke. Our joint study will start with exegetical notes on the Gospel of Luke and the history of the interpretation of these particular verses and will then turn to the miniatures that illustrate them in an eleventh-century Byzantine manuscript in the Bibliothèque nationale de France, Parisinus graecus 74 (figs. 1–2). François Bovon has interpreted the Gospel of Luke in a German collection, the Evangelisch-katholischer Kommentar zum Neuen Testament, a series attentive to the history of the reception (Wirkungsgeschichte) of the biblical text in the life of the Christian church. He will explain the two New Testament passages and follow the path of patristic and Byzantine interpretation during these periods.
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Otten, Jeremy D. "From Widows to Windows: Luke’s Use of Repetition and Redundancy in Echoes of 1 Kings 17:8–24." Bulletin for Biblical Research 31, no. 4 (December 2021): 463–77. http://dx.doi.org/10.5325/bullbiblrese.31.4.0463.

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Abstract Jesus begins his ministry with appeals to Elijah and the widow, making bold and controversial claims about the true beneficiaries of the kingdom of God (Luke 4:25–26; cf. 1 Kgs 17:8–24). Although commentators recognize subsequent allusions to this episode throughout Luke-Acts, these are generally noted in passing and in isolation from each other. This article draws from recent studies that examine “redundant” narrations in the Lukan narrative, applying the same methodology to the phenomenon of the narrator’s repetitive reappropriation of a given OT episode. In examining repeated appeals to the Zarephath account within the Lukan narrative (Luke 4:26; 7:11–17; Acts 9:32–43; 20:7–12; cf. 1 Kgs 17:17–24), it is argued that these passages, when linked together, create a literary arc that spans almost the entirety of Luke-Acts. Viewed as a whole, this arc highlights the unfolding understanding of the true people of God in Lukan theology.
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Faraoanu, Iulian. "The Waiting of Parousia - Aspects of Lukan Eschatology (Luke 17:20-37)." International Letters of Social and Humanistic Sciences 57 (August 2015): 85–93. http://dx.doi.org/10.18052/www.scipress.com/ilshs.57.85.

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The Gospel of Luke reveals an important aspect, namely, the combination of history and eschatology. Therefore, many scholars have discussed whether Luke is more a historian rather than a theologian or vice versa. In his historical and eschatological discourse, the evangelist talks about the Parousia. The coming of the Son of Man at the end of time is a certainty and people have to prepare for his arrival.In this paper I aim to describe the attitude of the members of Lucan communities towards the second coming of the Son of Man having Luke 17 as a starting point. Firstly, I intend to evaluate the text of Luke 17:20-37 from a literary point of view, followed by a synoptic comparison to Matthew 24:36-44 in order to better underline Luke’s theological orientation. The final step involves a series of theological (eschatological) insights: the unexpected second arrival of Christ and the necessity of an orientation towards everlasting life.All of the images within the text of Luke 17:20-37 have an exhortatory intent: faith must always remain strong. And Christians should be faithful and vigilant at all times. This vigilance and the orientation towards the everlasting realities are important paths to salvation.
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Dissertations / Theses on the topic "Luke 17"

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Tsang, Sam. "Is the Areopagitica derived from a Pauline source? a source critical approach of Acts 17:22-34 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Preece, Michael R. "Acts 17: Paul Before the Areopagus." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3688.

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Luke's record of Paul in Athens is among the most interesting and widely studied topics in the life of the Apostle Paul. Luke recorded that Paul taught in the Athenian marketplace, where he was asked to present his doctrines before the Areopagus. Many have commented on the controversial aspects of Paul's speech before the council as recounted by Luke. Much of this scholarly commentary has been centered on the speech itself and the historical authenticity of the account. The purpose of this thesis is to reexamine the context and the setting of the speech as recorded by Luke in the biblical text. By reexamining the context of the speech, this thesis will help clarify Paul's purpose in engaging in philosophical dialogue with his audience while omitting the profound Christocentric doctrines as found in the Pauline Epistles. This thesis argues that an understanding of the setting and the audience played a pivotal role in the content of the Areopagus speech. Paul's audience was very different than the one he was writing to in his Epistles; therefore, the speech matches the setting and the audience. This thesis demonstrates the significance of the audience by examining Paul's education before his conversion to Christianity, whether Paul was taken before the Areopagus on trial, what the functions of the Areopagus were over its history, where Paul was taken to explain his doctrine, and what role the audience played in how and what Paul taught on that occasion.
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Letchford, Roderick R., and rletchford@csu edu au. "Pharisees, Jesus and the kingdom : Divine Royal Presence as exegetical key to Luke 17:20-21." The Australian National University. Faculty of Arts, 2002. http://thesis.anu.edu.au./public/adt-ANU20030917.151913.

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The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶ One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶ The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶ Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶ Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶ Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶ Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.
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Tumblin, Jericha Brenn. "Paul in the Gentile Synagogue: The Areopagus Episode (Acts 17:16-34) in its Literary and Spatial Context." Ohio University Honors Tutorial College / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1556299519527043.

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Hedin, Gunilla. "Jesus förkunnelse om Guds rike enligt Lukasevangeliet : En analys av Luk 11:1-4, 11:14-23, 17:20-21, 22:28-30." Thesis, Ersta Sköndal högskola, Institutionen för diakoni, kyrkomusik och teologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-4719.

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I den här uppsatsen har jag undersökt hur Jesus förkunnelse om Guds rike kan förstås utifrån Lukasevangeliet. Att närstudera ett enda evangelium, och dessutom inte hela evangeliet utan bara fyra perikoper i det, innebär en mycket tydlig avgränsning. Värdet i att försöka förstå vad Jesus säger utifrån denna enskilda sammanhängande källa är att den kan ha ett större djup än en bild som sätts ihop av ett godtyckligt antal fragment från olika källor. I Lukasevangeliet nämner Jesus ordet rike med syftning på Guds rike över 20 gånger fördelat på 18 episoder. Med metoden diskursanalys har jag delat in dessa ställen i tre kategorier som jag kallar diskurs A, B och C. Diskurs A handlar om att Guds rike har högsta prioritet, men beskriver inte riket. Diskurs B beskriver på olika sätt hur Guds rike är. Diskurs C omtalar Guds rike som ett löfte. De fyra perikoper jag analyserar i detalj representerar på olika sätt de diskurser jag identifierat i evangeliet som helhet. Luk 11:1-4 hör till diskurs A, Luk 11:14-23 och Luk 17:20-21 till diskurs B, och Luk 22:24-30 till diskurs C. Traditionen att författaren till dubbelverket Lukasevangeliet och Apostlagärningarna är just Lukas går tillbaka till mitten av 100-talet. Verket utmärks av universalism och en viss syn på rikedom och fattigdom som antagligen kom från författarens församling i Antiochia. Där predikades evangeliet för icke-judar, och där fanns engagemanget i de fattiga och behövande. Det var viktigt att inte fastna i det världsliga livet och lockas att samla rikedomar. Lärjungaskapet skulle vara helhjärtat. När Jesus talar om Guds rike i Lukasevangeliet kan det låta som om det handlar om ett territorium. Men begreppet Guds rike, i grundtexten ἡ βασιλείατοῦΘεοῦ, betyder snarare Guds herravälde. Det är inte ett område eller en plats, utan ett tillstånd som är bestämt av att Gud regerar. Samtidigt är det omöjligt att härska i ingenstans, så det finns ändå ett underförstått territorium i begreppet. Det fanns en dubbelhet i uppfattningen om Guds rike på Jesus tid som innebar att det både var en aktuell tillämplig föreställning på världens aktuella situation och en eskatologisk föreställning. Genom en detaljexegetisk analys av grundtexten för varje perikop har jag nått fram till slutsatser om texternas teologiska budskap om Guds rike. Analysen av Luk 11:1-4 visar att Herrens bön innehåller en indirekt beskrivning av Guds rike som ett idealtillstånd. Gud förutsätts ha makten att få riket till stånd, men människornas vilja och aktivitet spelar också roll. Perikopen Luk 11:14-20 visar att Guds rike är där Gud verkar. Det kan vara här och nu. Gud verkar i Jesus när han befriar en man från en stum demon. Men han verkar inte bara i Jesus utan i alla som gör gott. I perikopen Luk 17:20-21 ställs frågan när Guds rike ska komma, och Jesus svarar på ett sätt som får det att verka inom räckhåll redan i nuet. I Jesus löfte till lärjungarna om jämlik gemenskap med honom själv i sitt eget rike i Luk 22:28-30 jämställer han sig själv med Gud. Han lovar en framtid i härlighet för dem som är honom trogna. Ett försök till syntes av de teologiska budskap som analysen av varje perikop lett fram till är att Guds rike enligt Lukasevangeliet verkar syfta på det alltigenom godas seger över det onda. Begreppet mister dock inte sin mångtydighet och gåtfullhet för det. Det analyserna främst bidrar till är att belysa grundtextens möjliga betydelser, som med nödvändighet begränsas i varje översättning.
In this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.
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May, Benjamin J. "A critique of the interpretation of Matthew chapters 24-25 and Luke 17:20-37 by advocates of the A.D. 70 doctrine." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Almeida, Filho Victor da Silva. "Σπλαγχνίζομαι: expressão do amor entranhado de Deus: uma leitura exegético-teológica de Lc 7,11-17." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20447.

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Pontifícia Universidade Católica de São Paulo - PUCSP
This study is an analysis of the account of Luke 7, 11-17 better known as the resurrection of the son of the widow of Naim. In a first moment the work deals with general questions of the Gospel according to Luke, presenting the structural analyzes of the narrative. So, the pericope of Naim assumes a literary function, serving to complete the answer to the messengers sent by John the Baptist (Lk 7, 18-23) about the identity of Jesus. To prove this, Luke employs the Greek verb σπλαγχνίζομαι, to be moved with compassion, to a widowed woman who was in a situation of vulnerability. We studied the rule for the use of this verb in the pericope as well as its semantic root and its two other occurrences in the Lucan Gospel. For the analysis and interpretation of Lk 7,11-17, analytical elements of contemporary biblical exegetical methodology were used. The research valorized the diachronic studies by making the interface with the synchronic studies and intertextual analyzes, aided by texts of the Magisterium of Pope Francis. The results achieved were a better understanding of the Lucan account, because in using the verb σπλαγχνίζομαι the author does so in a conscious and coherent way towards those who are in a situation of vulnerability and uses their own literary criteria and their particular narrative style
Este estudo é uma análise do relato de Lc 7,11-17, mais conhecido como a ressurreição do filho da viúva de Naim. Em um primeiro momento, o trabalho trata de questões gerais do Evangelho segundo Lucas, apresentando as análises estruturais da narrativa. A perícope de Naim assume uma função literária, completando a resposta aos mensageiros enviados por João Batista (Lc 7,18-23) sobre a identidade de Jesus. Para demosntrar isso, Lucas emprega o verbo grego σπλαγχνίζομαι, “ser movido de compaixão”, para uma mulher viúva que se encontrava em situação de vulnerabilidade. Foram estudados os critérios para o emprego deste verbo na perícope, bem como sua raiz semântica e suas duas outras ocorrências no Evangelho lucano. Para a análise e interpretação de Lc 7,11-17 foram utilizados elementos analíticos da metodologia exegética bíblica contemporânea. A pesquisa valorizou os estudos diacrônicos, fazendo a interface com os estudos sincrônicos e análises intertextuais, auxiliados por textos do Magistério. Os resultados alcançados foram uma melhor compreensão do relato lucano, pois, ao empregar o verbo σπλαγχνίζομαι, o autor o faz de modo consciente e coerente para com os que se encontram em situação de vulnerabilidade e se vale de critérios literários próprios e de seu particular estilo narrativo
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PERONDI, ILDO. "THE COMPASSION OF JESUS FOR THE WIDOWED MOTHER OF NAIM (LK 7:11-17): THE USE OF THE VERB SPLANGXIZOMAI IN THE PERICOPE AND IN THE GOSPEL OF LUKE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2015. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=26090@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Esta pesquisa é um estudo e análise do relato de Lc 7,11-17, mais conhecido como a ressurreição do filho da viúva de Naim, procurando entender o sentimento de compaixão de Jesus ao ver a mãe viúva que estava levando seu único filho para ser sepultado. Este sentimento foi definido por Lucas com o emprego do verbo splangxizomai (ser movido de compaixão). Foram estudados os critérios para o emprego deste verbo na perícope e nas demais ocorrências no Evangelho de Lucas. Para a análise e interpretação de Lc 7,11-17 foram utilizados elementos essenciais do método histórico-crítico. Portanto, foi feita a análise diacrônica do texto e, ao analisar a forma com que Lucas emprega o verbo splangxizomai em seu Evangelho, a análise foi sincrônica, considerando o texto em sua forma final e revelando o caminho de provocação do leitor que é desenhado pela estrutura de Lc 7,11-17 ligada ao Evangelho como um todo. Nossa pesquisa valorizou os estudos diacrônicos fazendo a interface com os estudos sincrônicos e análises intertextuais. Os resultados alcançados foram uma melhor compreensão do relato, evidenciando que o fato de Jesus ter sido movido de compaixão diante da mãe viúva resultou na solução do problema. Com a sua palavra Jesus reanimou o jovem morto e o entregou à sua mãe e as multidões reconheceram o episódio co-mo uma visita de Deus ao seu povo. Demonstramos que ao empregar o verbo splangxizomai Lucas o fez conscientemente e coerentemente utilizando critérios literários e com seu próprio estilo narrativo, onde o mesmo funciona como turning point, isto é, como ponto de mutação e serve de modelo para o uso do verbo nas demais passagens do Evangelho (Lc 10,33 e 15,20).
This research is a study and analysis of Lk 7:11-17, well-known as the resurrection of the widow s son at Nain, aiming to understand the feeling of compassion felt by Jesus after seeing the widowed mother on her way to bury her only son. That feeling was well portrayed by Luke by the use of the verb splangxizomai (being moved by compassion). The criteria for the use of this verb in the pericope as well as in the other occurrences in the Gospel of Luke are studied. For the analysis and interpretation of Lk 7:11-17, essential elements of the historical-critic method are used. Thus, a diachronic analysis of the text is made and by analyzing the way Luke uses the verb splangxizomai in his Gospel, the analysis is synchronic, considering the text in its final form and revealing the elements used to provoke the reader, within the structure of Lk 7:11-17 and linked to the Gospel as a whole. Our research values the diachronic studies through their interfacing with synchronic studies and intertextual analyses. The results achieved lead to a better understanding of the narrative, highlighting that the fact of Jesus being moved with compassion by the situation of the widowed mother resulted in the solution of the problem. With his word, Jesus reanimated the dead young man and returned him to his mother. With this, the crowds recognized the episode as a visit of God to his people. We demonstrate that the use of the verb splangxizomai by Luke was conscious and consistent, using literary criteria and his own narrative style, functioning as a turning point, a point of change, and serving as a model for the further use of the verb in other passages of the Gospel (Lk 10:33 and 15:20).
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Ueki, Paul Hideji. "Luke's perspective on the Holy Spirit in relation to the ministry in each period of salvation history as presented in Luke 1:13-17; 1:35; 4:16-21; and Acts 2:14-39." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Domeniconi, Giovanni <1986&gt. "La disciplina dei reati di corruzione, concussione ed induzione indebita alla luce della legge n. 190 del 2012." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2015. http://amsdottorato.unibo.it/7202/.

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L'elaborato, dopo aver esaminato le modifiche operate dalla legge n. 190 del 2012, svolge una dettagliata analisi della giurisprudenza intervenuta in seguito all'approvazione della riforma.
The paper, after examining the changes made by Law no. 190 of 2012, carried out a detailed analysis of the case law intervened following the approval of the reform.
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Books on the topic "Luke 17"

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Bonaventure. St. Bonaventure's Commentary on the Gospel of Luke, Chapters 17-24. St. Bonaventure, NY: Franciscan Institute, St. Bonaventure University, 2004.

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Summer Institute of Linguistics. Papua New Guinea Branch. Jenesis 1-17, Matiyu 1-4, Luk 1-2: Genesis 1-17, Matthew 1-4, Luke 1-2. Ukarumpa, Papua New Guinea: Printed by the Summer Institute of Linguistics, 1999.

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ill, Jones Dennis, ed. Thank you, Jesus: Luke 17:11-19 : Jesus heals 10 men with leprosy. St. Louis: Concordia Pub. House, 1994.

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Lak, Yeow Choo. Bent over no more: A liturgy for solidarity : based on Luke 13:10-17. Manila: [Association for Theological Education in South East Asia], 2001.

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Yeow, Choo Lak. Bent over no more: A liturgy for solidarity based on Luke 13:10-17. Manila: Association for Theological Education in South East Asia, 2001.

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Alary, Laura D. A prophet like fire--?: A study of Luke 7:11-17 and an examination of the Elijah motif in the Gospel of Luke. Toronto: [s.n], 1996.

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Uro, Risto. Neither here nor there: Luke 17:20-21 and related sayings in Thomas, Mark and Q. Claremont, CA: Institute for Antiquity and Christianity, 1990.

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ill, Collier-Morales Roberta, ed. The thankful leper: The story of the ten lepers : Luke 17:11-19 and 2 Kings 5:1-15 for children. St. Louis, MO: Concordia Pub. House, 2007.

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Hinkle, Cynthia A. The thankful leper: The story of the ten lepers : Luke 17:11-19 and 2 Kings 5:1-15 for children. St. Louis, MO: Concordia Pub. House, 2007.

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Michael, Streff, ed. What's for lunch?: Matthew 14:13-21, Mark 6:30-44, Luke 9:10-17, John 6:1-14 for children. St. Louis, MO: Concordia Pub. House, 1997.

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Book chapters on the topic "Luke 17"

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O’Loughlin, Thomas. "3. ONE OR TWO CUPS? THE TEXT OF LUKE 22:17–20 AGAIN." In Liturgy and the Living Text of the New Testament, edited by H. A. G. Houghton, 51–70. Piscataway, NJ, USA: Gorgias Press, 2018. http://dx.doi.org/10.31826/9781463240059-006.

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Hart, Matthew J., and Daniel J. Hill. "Objections and Concerns." In Does God Intend that Sin Occur?, 93–107. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-06570-5_8.

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AbstractThis chapter responds to some objections and concerns. First, it discusses some Scriptural passages that might be adduced against the book’s thesis that God intends that sin occur: Habakkuk 1:13, Romans 3:7–8, Matthew 18:4–7; Luke 17:1–2; Mark 9:42, James 1:13–14. Then, it responds to some philosophical objections that have been adduced against the book’s thesis. It concludes with a discussion of whether the book’s thesis imperils the place occupied by the Doctrine of Double Effect in Christian teaching, concluding that it may still hold good on the human-to-human ethical plane.
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Broccardo, Carlo. "Pantheist, Equilibrist, Opportunist? Luke and the Spirituality of the Gentiles in Acts 17:16-34." In JAOC Judaïsme antique et origines du christianisme, 269–91. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.jaoc-eb.5.111707.

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Ramelli, Ilaria. "Luke 17:21: “The Kingdom of God is inside You” The Ancient Syriac Versions in Support of the Correct Translation." In Hugoye: Journal of Syriac Studies (volume 12), edited by George Kiraz, 259–86. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463220631-011.

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Dorf, Samuel N., Heather MacLachlan, and Julia Randel. "Renaissance Lute Music." In Anthology to Accompany Gateways to Understanding Music, 44–46. New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9781003041542-17.

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Melosi, Martin V. "The Lure of Falling Water: Niagara Falls." In Water in North American Environmental History, 128–40. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003041627-17.

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Bradley, Peter T. "The Defeat of the Peruvian Fleet by Joris van Speilbergen (1614–17)." In The Lure of Peru, 30–48. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20321-5_3.

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Buchberger, Wolfgang. "»Yo, ho, ho und 'ne Buddel voll Rum!«." In Public History - Angewandte Geschichte, 179–202. Bielefeld, Germany: transcript Verlag, 2021. http://dx.doi.org/10.14361/9783839453582-010.

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Piraten sind aus der kindlichen Geschichtskultur nicht wegzudenken. Dieser Beitrag widmet Piratenbildern in Spielzeugen und Spielen, die als geschichtskulturelle Produkte zu verstehen sind, sobald eine Vergangenheitsreferenz angelegt ist. Ausgehend von festgestellten wiederkehrenden stereotypen Merkmalen - u.a. Holzfüße, Augenklappen, Entermesser, Totenkopfflaggen und Segelschiffe - werden Piratenspiele und -spielzeuge als Referenzen auf das sogenannte »Goldene Zeitalter« der Piraterie im 17. und 18. Jahrhundert historisch verortet und vermittelte Vergangenheitsbilder geschichtswissenschaftlichen Erkenntnissen gegenübergestellt. Darüber hinaus wird ein Zusammenhang zwischen Ergebnissen von empirischen Studien zu Piratenbildern bei Kindern, in denen sich der Transfer medial tradierter Piratenbilder in die kindlichen Vorstellungen zeigt, und den in Spielzeugen und Spielen eingeschriebenen Handlungen bzw. Affordanzen hergestellt, um der Frage nachzugehen, inwiefern dadurch die Konstruktion konkreter Piratenbilder grundgelegt wird. Abschließend werden die Implikationen für formales historisches Lernen skizziert und dafür plädiert, Spielzeuge als geschichtskulturelle Produkte unter die Lupe zu nehmen, zum einen Vergangenheitsreferenzen und in Spielzeuge eingeschriebene Spielhandlungen zu untersuchen, zum anderen, das konkrete Spiel mit dem Spielzeug in den Fokus zu nehmen.
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Veratelli, Federica. "17. Entre continuité dynastique et pouvoir du luxe. La « Petite Italie » de Marie de Bourgogne." In Burgundica, 287–98. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.burg-eb.5.122546.

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"HOMILY 17." In Homilies on Luke, 70–75. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b0dn.23.

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Conference papers on the topic "Luke 17"

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Ge, Ming, Xingyu Liang, Hanzhengnan Yu, Yuesen Wang, and Hongsheng Zhang. "Effect of Lube Oil Film Thickness on Spray/Wall Impingement with Diesel, M20 and E20 Fuels." In WCX™ 17: SAE World Congress Experience. 400 Commonwealth Drive, Warrendale, PA, United States: SAE International, 2017. http://dx.doi.org/10.4271/2017-01-0847.

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