Academic literature on the topic 'Luke 17:20-21'

At Luke 4:38-39 Jesus anomalously stands above the patient. Jewish impurity moved vertically upwards and downwards, and here a source of purity and sanctification (cf. Mt. 23:18-19) defeats a demon, a source of impurity, by exorcism. Jesus mimes the common and biblical power-relation between ‛up’ and ‛down’ (Dt. 28:13). Standing epanō (Heb. lema ‛alah) he threatens (2 Sa. 1:9) the demon, not the woman. ‛Down’ and ‛underneath’ is where Satan and his associates belong (Lk. 10:17-20). One may direct power downwards by overshadowing, not only detrimentally but also beneficially (cf. 1 Ki. 17:21; et. al.), as another woman knew (Lk. 8:44). Luke assumes popular Jewish notions in this area.

Abstract In contrast to a number of studies that examine Luke 10:22 from a source-critical or redactional approach, this essay strives to hear the communicative intent of Luke-Acts. Accordingly, it interprets v. 22 within its cotext and reads 10:17–24 in light of the presupposition pool assumed by the narrative and its model reader. My contention is that, when vv. 17–20 are read in light of the apocalyptic literature of Second Temple Judaism, the result is a new figuration of meaning that suggests an intimate relation between Jesus and God. This figuration of meaning then finds its confirmation and explication in the ensuing revelatory discourse of vv. 21–24. It is not only Jesus' dramatic speech in vv. 21–22, then, that contributes to the development of Jesus' identity. The cohesive sequence of 10:17–24 itself, in concert with Jesus' speech, plays a crucial role. It is only when both facets of Luke's narrative are appreciated that Luke's portrait of Jesus and, thereby, his presentation of God, fully emerge.

Abstract In contrast to a number of studies that examine Luke 10:22 from a source-critical or redactional approach, this essay strives to hear the communicative intent of Luke-Acts. Accordingly, it interprets v. 22 within its cotext and reads 10:17–24 in light of the presupposition pool assumed by the narrative and its model reader. My contention is that, when vv. 17–20 are read in light of the apocalyptic literature of Second Temple Judaism, the result is a new figuration of meaning that suggests an intimate relation between Jesus and God. This figuration of meaning then finds its confirmation and explication in the ensuing revelatory discourse of vv. 21–24. It is not only Jesus' dramatic speech in vv. 21–22, then, that contributes to the development of Jesus' identity. The cohesive sequence of 10:17–24 itself, in concert with Jesus' speech, plays a crucial role. It is only when both facets of Luke's narrative are appreciated that Luke's portrait of Jesus and, thereby, his presentation of God, fully emerge.

AbstractIn Acts 3, Peter calls God "the God of Abraham, Isaac, and Jacob, the God of our fathers" (3:13), a surprisingly rare OT appellation occurring thrice in Exodus 3. Acts 3's story of the healed cripple rewrites LXX Exodus 3, reversing various markers of God's presence prominent therein, the most significant of which is God's resistance to being named. Initially calling himself òων (3:14), God ultimately acquiesces to a periphrastic self-designation: the unnamed god of named others (3:15-16). In "Edmond Jabès and the Question of the Book," Jacques Derrida explains why God's presence resists naming: to call something something else involves a conceptualization of being that effaces Being itself. Following this logic, Acts 3's repeated references to "the name of Jesus" (3:6, 16) signify the ascended Christ's absence (1:6-11), whose implications Peter's sermon explores. Although Peter speaks of the eschatological consummation that the "holy prophets" announced (3:20-21), when recalling such a prophecy he quotes from Deuteronomy 18, "the Lord will raise up a prophet like me" (3:22-23), going on to assert that "all prophets" speak of the time when God will do this (3:24). Prophets' prophesy about a time when God will raise up a prophet who, according to 3:24, will prophesy about a time when God will raise up a prophet. This circular prophecy of an eschatological prophet gestures at the infinite deferral of Christ's eschatological presence, or παρoυσíα. In dialogue with Hans Conzelmann, I consider the implications of this and a related episode (Luke 17:22-37) for Lukan eschatology.

Abstract: Sharp violence is an action resulting in injuries to the body surface caused by sharp objects that are commonly found around us, such as knive, razor, and even axe. Sharp violence that causes the victim to lose his/her life becomes a criminal act or a crime against life (murder). According to Biro Pengendalian Operasi, Mabes Polri in 2018 concerning the number of murders in Indonesia, North Sulawesi was in the sixth place. This study aimed to describe the pattern of sharp violent injuries among cases of death victims at the Bhayangkara Hospital Level III Manado during the period July 2019 - June 2021. This was a retrospective and descriptive study using Visum et Repertum data. The results obtained 22 cases of death victims due to sharp violence. Most cases occurred in the period of July 2019 - June 2020 as many as 19 cases (86.4%). The most frequent age group was 21-30 years with eight cases (36.4%), followed by age group 17-20 years (36.4%), and age goups 31-40 years and >50 years (each of 18.2%). Male dominated female cases (18 cases/81.8% and 1 case/18.2%). Type of wound was 100% as stab wound. The location of the most injuries was on the left chest which was 13 victims (59%). In conclusion, cases of violent death were mostly male, aged around 21-30 years old, with a stab wound on the left chest.Keywords: wound pattern; sharp violence Abstrak: Kekerasan tajam merupakan tindakan yang mengakibatkan luka pada permukaan tubuh disebabkan oleh benda tajam yang umum ditemukan, seperti pisau, silet, bahkan kapak. Kekerasan tajam yang menyebabkan korban kehilangan nyawa menjadi suatu tindak pidana kriminal atau kejahatan terhadap nyawa (pembunuhan). Laporan Biro Pengendalian Operasi, Mabes Polri pada tahun 2018 menyatakan bahwa Sulawesi Utara berada di urutan keenam. Penelitian ini bertujuan untuk mengetahui gambaran pola luka kekerasan tajam pada kasus kematian di RS Bhayangkara Tingkat III Manado periode Juli 2019-Juni 2021. Jenis penelitian ialah deskriptif retrospektif dengan menggunakan data Visum et Repertum. Hasil penelitian mendapatkan 22 kasus kematian korban kekerasan tajam. Kasus kematian terbanyak terjadi pada periode Juli 2019-Juni 2020 yaitu 19 kasus (86,4%). Kelompok usia terbanyak yaitu 21-30 tahun sebanyak delapan kasus (36,4%), diikuti kelompok usia 17-20 tahun (36,4%), serta 31-40 tahun dan >50 tahun (masing-masing 18,2%). Jenis kelamin didominasi oleh laki-laki (18 kasus/81,8% dan 1 kasus/18,2%). Jenis luka merupakan 100% luka tusuk. Lokasi perlukaan terbanyak di dada sebelah kiri yaitu 13 orang (59%). Simpulan penelitian ini ialah kasus kematian kekerasan tajam sebagian besar berjenis kelamin laki-laki, berusia 21-30 tahun, dengan jenis luka tusak pada dada kiri.Kata kunci: pola luka; kekerasan tajam

Abstract Background: RTX-240 is an allogeneic cellular therapy genetically engineered to express high copy numbers of trimeric 4-1BBL and IL-15/IL-15Rα fusion proteins on the RBC surface membrane. RTX-240 is designed to activate and expand CD8+ memory T cells and NK cells and is restricted to the normal biodistribution of red blood cells to mitigate toxicity. Safety, pharmacodynamic (PD) effects, pharmacokinetics (PK) and preliminary efficacy of RTX-240 were assessed in a Phase 1 study of pts with solid tumors. Methods: Pts with relapsed/refractory solid tumors not eligible for standard therapy were treated with monotherapy RTX-240 in 10 cohorts utilizing 6 dose levels (1x108-5x1010 cells per dose) and 4 different schedules until disease progression or unacceptable toxicity. Peripheral blood and tumor tissue were collected at baseline and on-treatment. Results: As of Dec 3, 2021, 30 pts with solid tumors (median age 58 yr, range 23-80, 17 males, 20 ECOG 1), were treated with single agent RTX-240. Pts had previously received a median of 3 therapies (range, 1-9); 21 pts had received prior PD-1/PD-L1 inhibitor (i) therapy. Common tumor types included NSCLC (n=7), melanoma (n=7), colorectal/lower GI (n=4) and RCC (n=3). Per RECIST v1.1, a confirmed partial response (PR) was observed in 1 pt with anal carcinoma and an unconfirmed PR in a uveal melanoma, both of whom had been previously treated with a PD-1. Disease control (PR or stable disease > 12 weeks) occurred in 11/30 pts (37%), of which 7 had received a prior PD-1 for a median of 8 months. Peripheral blood PD studies demonstrate activation, expansion, and cytotoxic potential (GzB) of both NK and memory CD8+ T cells. Every pt with evaluable samples (n=29) had an increase in at least one of the activation or expansion parameters, and the majority had an increase in all. There was also a clear dose response effect in NK cell numbers and trends in other PD markers. Immune activation was observed by increases in plasma IFN-γ in a subset of patients. On-treatment biopsies in a subset (3/5) of evaluable pts show infiltration of NK and/or T cells into the tumor microenvironment (TME) after RTX-240 dosing. No DLTs or related grade (Gr)>3 AEs were seen. The most common treatment-related AEs (Gr 1-2) were fatigue (n = 6); chills, nausea, decrease in appetite, arthralgia (n =3); and fever, myalgia, dysgeusia, and hyperhidrosis (n=2). Additional Gr 2 irAEs include pneumonitis, adrenal insufficiency, hypothyroidism, and worsening transaminitis. Conclusions: RTX-240 is well tolerated at all tested doses, schedules and routes. The drug leads to activation, expansion and trafficking of two target cells (memory CD8+ T cells and NK cells) into the TME, exhibits a clear dose response effect with NK cells and demonstrates preliminary evidence of anti-tumor activity. Dose escalation continues and a PD-1 inhibitor combination arm is also enrolling. Citation Format: Omid Hamid, Melissa L. Johnson, Jason Luke, Richard T. Maziarz, Jamie Merchan, Emerson E. Lim, Sandip P. Patel, Geoffrey M. Kuesters, Iga Sienczylo, Gilad Gordon, Karen Campbell, Kristin Horton, Laurence Turka, Alexander I. Spira. Phase 1 Trial of RTX-240, allogeneic red blood cells engineered to express 4-1BBL and trans-presented IL-15, in patients (Pts) with advanced solid tumors [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr CT187.

Abstract Abstract 194 Background. Acquired Thrombotic thromobcytopenic purpura (TTP) is the result of autoantibodies neutralizing and-or accelerating clearance of ADAMTS13. We have previously isolated mononuclear cells of two spleens donated to our laboratory by patients (A and B) splenectomized for frequently relapsing TTP to generate human monoclonal anti-ADAMTS13 antibodies. Preliminary characterization of the patient's entire IgG4 repertoire using phage display technology and Epstein Barr virus (EBV) transformation of switched memory B cells (CD19+, CD27+, IgG+) showed that the memory repertoire of Rituximab-resistant (B) and non-resistant (A) anti-ADAMTS13 IgG used the same restricted VH germline genes, namely VH1-3 (55%), VH1-69 (17%), VH3-30 (7%) and 4–28 (21%). In contrast, peripheral blood-derived IgG1 anti-ADAMTS13 antibody repertoire from 2 acquired TTP patients, inhibiting ADAMTS13 activity by maximal 15–40% used VH1-69 germline gene segment only (Luken et al, JTH 2006 and Pos et al, JTH 2009). To evaluate if the generated spleen-derived monoclonal anti-ADAMTS13 antibodies are of pathological relevance we started with their functional characterization. Methods. Both patients (A and B) were suffering from acute TTP with high titers of anti-ADAMTS13-Ab and therefore needed to be splenectomized because of frequent relapses, which occurred even after several courses of Rituximab (B). Both patients have remained in remission since splenectomy. Previous screening of the IgGk-IgGλ IgG4-Fab phage-display libraries and EBV-transformed clones on recombinant ADAMTS13 by ELISA revealed high ADAMTS13 specificity for 16/34 and 13/234 antibodies, respectively. Functional characterization of the phage-display clones included (a) determination of their inhbitiory capacity by functional FRETS inhibitor assay, (b) assessment of their affinity performed by either fluid-phase competition ELISA and/or plasma surface resonance (Biacore), and (c) epitope mapping by dot blot analysis testing their recognition of recombinant full-length wildtype ADAMTS13 and a truncated ADAMTS13 variant. Results. Detailed sequence analysis of all human monoclonal anti-ADAMTS13 analyzed showed seven unique CDR3 signatures in the variable heavy region of all clones generated using both techniques (phage display and EBV-transformation), three of which were seen in both patients. These CDR3 signatures are different from signatures found in peripheral blood-derived antibodies (Luken et al, JTH 2006 and Pos et al, Blood 2010). Strikingly, the anti-ADAMTS13 antibodies of EBV-transformed memory B cells used λ light chain exclusively, whereas the phage-display-derived clones showed usage of either κ- (A: 6/11 and B: 3/5) or λ-light chain (A: 5/11 and B: 2/5). Anti-ADAMTS13 IgG in supernatants of EBV-immortalized switched memory B-cell clones were mainly of subclass IgG4 (A: 60%; B: 25%) and IgG1 (A: 40%; B: 75%) thus IgG1 being the prevailing subclass in patient B, who relapsed despite several courses of Rituximab. Functional characterization of the anti-ADAMTS13 IgG4 antibodies revealed that 15/16 phage display clones are strongly inhibitory, showing 0–100% (A) and 60–100% (B) inhibition at 200 nM and even 0–92% (A) and 0–16% (B) inhibition at 20 nM. This represents a 5–6 times increase of inhibitory capacity when compared to previouse findingy by others, in the range of 2×10−7-7×10−10 M (A) and 1×10−9-6×10−10M (B) as measured by Biacore or/and competition ELISA. Epitope mapping revealed that 3/16 clones recognized a novel epitope at the C-terminus of ADAMTS13, in contrast to the previously reported N-terminally located spacer domain. Conclusions. The identification of several spleen-derived anti-ADAMTS13 clones displaying highly similar CDR3 variable heavy chains, in 2 unrelated acquired TTP patients is striking and novel. Our data points at the discovery of unique CDR3 signatures that characterize the pathological relevant, inhibitory antibodies paving thus the road to define their triggering ADAMTS13 epitope(s), while providing insight into the mode of success of splenectomy in relapsing TTP patients. Further functional characterization of the anti-ADAMTS13 EBV-derived clones and confirmation of our data by analysis of the immunological memory from two additional spleens are underway. Disclosures: No relevant conflicts of interest to declare.

Tumbuhan jambu biji (Psidium guajava L var. pomifera) adalah salah satu tanaman obat-obatan yang sering dimanfaatkan oleh masyarakat khususnya di Indonesia. Tumbuhan yang termasuk ke dalam famili Myrtaceae tersebut memiliki khasiat sebagai antidiare, antioksidan, antiinflamasi, dan antimikroba. Penelitian ini bertujuan untuk mengetahui kandungan senyawa metabolit sekunder yang terdapat dalam daun jambu biji merah (Psidium guajava L. Var. Pomifera). Berdasarkan pengujian fitokimia yang telah dilakukan, menunjukkan bahwa daun kering positif mengandung senyawa steroid, saponin, fenol, dan tanin. Sedangkan pada daun segar positif mengandung senyawa alkaloid, steroid, saponin, fenol, dan tanin. Referensi : [1] S. S. H. Aponno V. J., Yamlean Y. V. P., “Uji Efektivitas Sediaan Gel Ekstrak Etanol Daun Jambu Biji (Psidium guajava Linn) terhadap Penyembuhan Luka yang Terinfeksi Bakteri Staphylococcus Aureus pada Kelinci (Orytolagus cuniculus),” PHARMACON, vol. 3, no. 3, pp. 279–286, 2014, doi: 10.35799/pha.3.2014.5400. [2] R. Rachmaniar, H. Kartamihardja, and Merry, “Pemanfaatan Buah Jambu Biji Merah (Psidium guajava Linn.) Sebagai Antioksidan Dalam Bentuk Granul Effervescent,” JSTFI Indones. J. Pharm. Sci. Technol., vol. 1, no. 5, pp. 1–20, 2016. [3] Z. S. Desiyana S. L., Husni A. M., “Uji Efektivitas Sedian Gel Fraksi Etil Asetat Daun Jambu Biji (Psidium Guajava Linn) terhadap Penyenmbuhan Luka Terbuka pada Mencit (Mus musculus).,” J. Nat., vol. 16, no. 2, pp. 23–32, 2016. [4] Rabbiyah F., “Pengaruh Pemberian Ekstrak Daun Jambu Biji (Psidium guajava Linn.) terhadap Pengikatan Trombosit pada Pasien Demam Berdarah Dengue,” J. Major., vol. 4, no. 7, pp. 91–96, 2015. [5] T. Handayani, Witjaksono, and K. U. Nugraheni, “Induksi Tetraploid Pada Tanaman Jambu Biji Merah (Psidium guajava L.) secara In Vitro,” J. Biol. Indones., vol. 13, no. 2, pp. 271–278, 2017, doi: 10.47349/jbi/13022017/271. [6] Y. Tampubolon R. T., “Pengaruh Formulasi Terhadap Sifat Fisik, Kimia, dan Organoleptik Effervescent Jambu Biji Merah (Psidium guajava var. Pomifera).,” J. Pangan dan Agroindustri, vol. 5, no. 3, pp. 27–37, 2017. [7] S. A. Ariyani A. M. D., Santoso I. S., “Analisa Profitalitas Usaha Tani Jambu Biji Getas Merah di Kabupaten Kendal,” Acromedia, vol. 35, no. 2, pp. 10–18, 2017. [8] I. S. W. Atmaja, Ismail Saleh, R. Eviyati, and D. Budirokhman, “Kajian Aplikasi Pupuk Kandang dan Pupuk Npk Terhadap Kualitas dan Mutu Jambu Biji Merah (Psidium guajava L.) Kultivar Getas pada Musim Kemarau,” J. Agrovigor, vol. 9, no. 2, pp. 111–117, 2016. [9] C. Dhyan, S. H. Sumarlan, and B. Susilo, “Pengaruh Pelapisan Lilin Lebah dan Suhu Penyimpanan Terhadap Kualitas Buah Jambu Biji (Psidium Guajava L.),” J. Bioproses Komod. Trop., vol. 2, no. 1, pp. 79–90, 2014. [10] W. N. Gunawan R., Susanto H. W., “Pengaruh Lama Pemanasan dan Konsentrasi Maizena terhadap Karakteristik Fisik, Kimia dan Organoleptik Lempok Jambu Biji Merah (Psidium Guajava L.),” J. Pangan dan Agroindustri, vol. 6, no. 1, pp. 1–11, 2018. [11] D. N. Maria and E. Zubaidah, “Pembuatan Velva Jambu Biji Merah Probiotik (Lactobacillus Acidophilus) Kajian Persentase Penambahan Sukrosa dan CMC,” J. Pangan dan Agroindustri, vol. 2, no. 4, pp. 18–28, 2014. [12] W. R. Andriani, “Efektivitas Mengkonsumsi Jus Apel Dibandingkan dengan Mengkonsumsi Jus Jambu Biji terhadap Penurunan Tingkat Halitosis,” AcTion Aceh Nutr. J., vol. 3, no. 2, pp. 164–171, 2018. [13] F. Nadifah, S. Fatimah, and L. Susanti, “Pengaruh Infusa Daun Jambu Biji (Psidium guajava Linn.) Terhadap Pertumbuhan Bakteri Escherichia coli Secara In Vitro,” J. Heal., vol. 2, no. 2, pp. 65–68, 2015, doi: 10.30590/vol2-no2-p65-68. [14] I. B. Wicaksono and M. Ulfah, “Uji Aktivitas Antioksidan Kombinasi Ekstrak Etanol Daun Sirsak (Annona muricata L.) dan Daun Jambu Biji (Psidium guajava L.) dengan Metode DPPH (2,2-difenil-1-pikrihidrazil),” Inov. Tek. Kim., vol. 2, no. 1, pp. 44–48, 2017. [15] I. Hartati, S. Nurfaizin, Suwardiyono, and L. Kurniasari, “Ekstraksi Gelombang Mikro Terpenoid Daun Surian (Toona sureni Merr),” Inov. Tek. Kim., vol. 1, no. 2, pp. 98–103, 2016. [16] A. U. Mulyanto S., Sumardianto, “Pengaruh Penambahan Ekstrak Daun Jambu Biji Merah (Psidium guajava) terhadap Daya Simpan Ikan Nila Merah (Oreochromis niloticus) pada Suhu Dingin,” J. Pengolah. dan Bioteknol. Has. Perikan., vol. 6, no. 4, pp. 1–7, 2018. [17] H. Setiawan, L. B. Utami, and M. Zulfikar, “Serbuk Daun Jambu Biji Memperbaiki Performans Pertumbuhan dan Morfologi Duodenum Ayam Jawa Super,” J. Vet., vol. 19, no. 4, pp. 554–562, 2018. [18] H. Halimatussakdiah, U. Amna, and P. Wahyuningsih, “Preliminary Phytochemical Analysis and Larvicidal Activity of Edible Fern (Diplazium esculentum (Retz.) Sw.) Extract against Culex,” J. Nat., vol. 18, no. 3, pp. 141–146, 2018, doi: 10.24815/jn.v0i0.11335. [19] R. Ningrum, E. Purwanti, and Sukarsono, “Identifikasi Senyawa Alkaloid dari Batang Karamunting (Rhodomyrtus tomentosa) Sebagai Bahan Ajar Biologi Untuk SMA Kelas X,” J. Pendidik. Biol. Indinesia, vol. 2, no. 3, pp. 231–236, 2016. [20] A. R. Nasrudin., Wahyono., Mustofa., Saridarti, “Isolasi Senyawa dari Kulit Akar Sengugun (Elerdenrum serratum L. Moon),” J. Ilm. Farm., vol. 6, no. 3, pp. 332–337, 2017. [21] N. Hidayah, “Pemanfaatan Senyawa Metabolit Sekunder Tanaman (Tanin dan Saponin) dalam Mengurangi Emisi Metan Ternak Ruminansia,” J. Sain Peternak. Indones., vol. 1, no. 2, pp. 89–98, 2016, doi: 10.31186/jspi.id.11.2.89-98. [22] Z. D. Novitasari, E. A. dan Putri, “Isolasi dan Identifikasi Saponin Saponin Pada Ekstrak Daun Mahkota Dewa Dengan Metode Maserasi,” J. Sains, vol. 6, no. 12, pp. 10–13, 2016. [23] B. Bintoro, A., Ibrahim, M.A., Situmeang, “Analisis Dan Identifikasi Senyawa Saponin dari Daun Sidara (Zhizipus Mauritania L.),” J. Itekimia, vol. 29, no. 1, pp. 84–93, 2017. [24] . Y., H. Purnamaningsih, A. Nururrozi, and S. Indarjulianto, “Saponin : Dampak terhadap Ternak (Ulasan),” J. Peternak. Sriwij., vol. 6, no. 2, pp. 79–90, 2017, doi: 10.33230/jps.6.2.2017.5083.

Настоящая работа является первым общим описанием на русском языке двух некрополей Кампокиаро (Кампобассо, Италия) – Виченне и Морионе, датируемых последней третью VII в. – началом VIII в. Культурное содержание некрополей показывает прочные связи с населением центральноазиатского происхождения. Важнейшим признаком некрополей являются захоронения с конем, соответствующие евразийскому кочевому погребальному обряду. Автор поддержал выводы европейских исследователей о том, что с большой долей вероятности некрополи оставлены булгарами дукса–гаштальда Алзеко, зафиксированными Павлом Диаконом в VIII в. на территориях Бояно, Сепино и Изернии. Аналогии некрополей Кампокиаро с погребениями Аварского каганата показывают присутствие в аварском обществе булгар со схожим погребальным обрядом. Из тысяч погребений с конем, оставленных аварским населением, булгарам могла принадлежать большая часть. Авары и булгары составляли основу и правящую верхушку каганата. 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In recent years, electric two-wheeled vehicles (E2Ws) including electric bicycles and electric motorcycles have been used widely in Vietnam. Currently, the total number of E2Ws used is 3 million and with an average growth rate of 13.33% an estimated 6 million E2Ws will be used in 2024. E2Ws have been used widely among Vietnam’s youth. Based on the Theory of Planned Behavior (TPB) of Ajzen (2005, 2016) [1, 2], the main purpose of this research is to identify factors affecting the attitude to and intention of high school students in Hanoi city towards E2W usage and their affected level. The analytical results show that the attitude towards E2W usage is influenced respectively in descending order by (i) perceptions of economic benefit, (ii) usage convenience, (iii) friendly environmental awareness, (iv) stylish design. Usage intention towards E2Ws is determined respectively in descending order by (i) subjective norm, (ii) attitude toward E2W usage, (iii) the attraction of motorcycles. Based on the research results, some proposals for producers, authorities and policy-makers have been recommended. Keywords Electric two-wheeled vehicle, intention, attitude toward E2W usage, perception, emission, battery References [1] I. Ajzen, Attitude, personality and behavior, 2nd Edition, England: Berkshire, 2005.[2] I. Ajzen, The Theory of Planned Behavior. https://people.umass.edu/ aizen/pdf.html/, 2016..[3] R.C. Christopher, Electric Two-Wheelers in China: Analysis of Environmental, Safety, and Mobility Impacts, PhD Dissertation, University of California, Berkeley, Spring 2007.[4] Chu Tien Dat, “Consumer behavior and marketing - mix strategy of mobile communication businesses in Vietnam”, Doctorate Dissertation, National Economic University, 2014.[5] Dang Thi Ngoc Dung, “Factors Affect Intention Usage Toward Metro System in Ho Chi Minh City” Master Thesis, Ho Chi Minh Economics University, 2012.[6] Government website, http://vanban.chinhphu.vn/portal/page/portal/chinhphu/hethongvanban. [7] Hanoi Department of Transport, “Scheme on strengthening management of road transport means to reduce traffic congestion and environmental pollution in Hanoi city, period 2017-2020, a vision to 2030”, General report, Hanoi People’s Committee, 2017. [8] Hoang Trong, Chu Nguyen Mong Ngoc, Data Analysis with SPSS, Hong Duc Publishing House, Ho Chi Minh City, 2008.[9] Ho Chi Minh Department of Transport, General Report: “Scheme on strengthening management of road transport means to reduce traffic congestion and environmental pollution in Hanoi city, period 2017-2020, a vision to 2030”, General report, Hochiminh People’s Committee, Department of Transportation, 2017.[10] D.W. Hoyer et al., Consumer Behaviour, 6th Edition, South Western Cengage Learning, 2013.[11] D. Jennifer, R. Geoffrey, “Electric Bikes and Transportation Policy: Insights from Early Adopters”, Transportation Research Record: Journal of the Transportation Research Board, No. 2314, Transportation Research Board of the National Academies, Washington, D.C., 2012, pp. 1-6. [12] Jica, Data Collection Survey on Railway in Main Urbans of Vietnam, final report, Part 2, Hanoi area, November, 2015.[13] X.W. Jonathan, The Rise of Electric Two-wheelers in China: Factors for their Success and Implications for the Future, Doctor of Philosophy In Transportation Technology and Policy, University of California, 2007.[14] P. Kotler, G. Amstrong, Principles of Marketing, 15th Edition, Pearson Prentice Hall, 2014.[15] Le Quan Hoang, Toshiyuki Okamura, “Influences of Motorcycle Use on Travel Intentions in Developing Countries: A case of Ho Chi Minh City, Vietnam”, Journal of Eastern Asia Society of Transportation Studies. 11 (2015) Số trang.[16] R. Luke et al, “The effect of incentives and technology on the adoption of electric motorcycles: A stated choice experiment in Vietnam”, Transportation Research Part A 57, 2013.[17] National Traffic Safety Committee, “The study on the traffic safety of highschool students in Hanoi and some proposed solutions”, Final Report, Vietnam Association of Motorcycle Manufacturers VAMM, 2017. [18] Nguyen Minh Tam, “Planning Orientation of Hanoi’s Urban Railway System to 2030 and Vision to 2050”, International workshop report, Hanoi Planning and Architecture Department, 2017.[19] Nguyen Ngoc Quang, “Qualitative Methods in Research on Consumer’s Behavior Toward Motorcycle in Vietnam”, Doctorate Dissertation, Hanoi National Economic University, 2008.[20] W. Ning, L. Yafei, “Key factors influencing consumers’ willingness to purchase electric vehicles in China”, School of Automotive Studies, Tongji University. Volume II, November (2015) 911-955.[21] R. Pranav, B. Yuvraj, S. Razia, “Assessment of consumer buying behavior toward electric scooters in Punjab”, International Journal of Research in Commerce and Management. 4 (2013) 7-15.[22] K. Rattanaporn, S. Wichuda, J. Sittha, S. Thaned, “Psychological factors influencing intentions to use Bus Rapid Transit (BRT) in Khon Kaen, Thailand”, Proceedings of the Eastern Asia Society for Transportation Studies. 10 (2015) số trang đầu và cuối.[23] M. Ronald, T. Debasis, “A Study on consumer buying behavior toward two wheeler bikes in context to Indian market”, International Journal of Advanced Research in Management (IJARM). 4 (2013) 65-số trang cuối. [24] S. Sheetal, S. Abhishek, “Consumer Behavior towards Two-Wheeler Bikes - A Comparative Study of Rural and Urban Consumers of Jodhpur District of Rajasthan, India”, Research Paper, Global Research Analysis. 1 (2012) 91-92.[25] M.R. Solomon, Behaviour - Buying, Having, Being, 10th Edition, Pearson Education, Inc., 2013.[26] Statistic Office of Hanoi. http://thongkehanoi.gov.vn/, 2018.[27] Tran Thuy, “Located fuel motorcycles, remote controls, and accident notices: a mother buys to supervise her child”. https://vietnamnet.vn/vn/kinh-doanh/dau-tu/xe-may-dien-ban-ra-nua-trieu-chiec-dai-gia-them-muon-475551.html/, 2018.[28] Trinh Thu Thuy, “Factors affects consumer’s behavior towards two-wheeled vehicles in Hanoi city”, Doctorate Dissertation, Hanoi University of Science and Technology, 2018.[29] S. William et al., “The influence of financial incentives and other socio-economic factors on electric vehicle adoption”, Journal of Energy Policy. 68 (2014) 183-194. Ch. Yi-Chang, T. Gwo-Hshiung, “The market acceptance of electric motorcycles in Taiwan experience through a stated preference analysis”, Transportation Research, Pergamon, Part D 4, January 9, 1999, pp. 127-146 (Published by Elsevier Science Ltd).

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.

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.

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.