Journal articles: '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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Coffey, Kathy. "Of Spirits and Spines (Luke 13: 10–17)." Theology Today 55, no. 4 (January 1999): 581. http://dx.doi.org/10.1177/004057369905500411.

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Goodacre, Mark. "Fatigue in the Synoptics." New Testament Studies 44, no. 1 (January 1998): 45–58. http://dx.doi.org/10.1017/s0028688500016349.

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Matthew and Luke sometimes write versions of Marcan pericopae in which they make initial changes, only to lapse into the thought or wording of the original. Clear examples are Matt 14.1–12 ∥Mark 6.14–29 (Death of John); Matt 8.1–4 ∥ Mark 1.40–5 (Leper); Matt 12.46–50 ∥ Mark 3.31–5 (Mother and Brothers); Luke 8.4–15 ∥ Mark 4.1–20 (Sower); Luke 5.17–26 ∥ Mark 2.1–12 (Paralytic) and Luke 9.10–17 ∥ Mark 6.30–44 (Five Thousand), all of which make good sense on the theory of Marcan Priority. ‘Fatigue’ may also suggest a solution to the problem of double tradition material: Luke 9.1–6 (cf. Matt 10.5–15, Mission Charge) and Luke 19.11–27 ∥ Matt 25.14–30 (Talents) both make good sense on the theory of Luke’s use of Matthew.

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Stelzer. "Lear, Luke 17, and Looking for the Kingdom Within." Religions 10, no. 8 (July 29, 2019): 456. http://dx.doi.org/10.3390/rel10080456.

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The ending to Shakespeare’s Tragedy of King Lear has generated much debate. Performance history and critical interpretations of the conclusion of the Folio version of Lear have been pronouncedly divided into readings intimating the tragic hero’s redemption and readings averring his ultimately bleak condition, whether of delusion or despair. Recent attempts to describe Shakespeare’s use of scripture in this play have offered more nuance, acknowledging the play’s blending of pagan and Christian elements. While King Lear has extensively been compared to the book of Job and to apocalyptic passages in Revelation and Daniel, allusions to the gospel narratives and to Luke in particular raise the thorny question of Cordelia’s role as a Christ-figure. This essay argues that the ambiguous and suggestive nature of Lear’s final words (“Look there, look there!”) is both preserved and illuminated when read as an allusion to Jesus’ words in Luke 17:21. This previously unexplored allusion not only offers guidance for responding to Lear’s exhortation to “Look there” but also resonates within Shakespeare’s play through shared themes of apocalypse, kingdom, sight/insight, and the importance of the heart.

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Duncan, J., and M. Derrett. "Gratitude and the Ten Lepers (Luke 17, 11-19)." Downside Review 113, no. 391 (April 1995): 79–95. http://dx.doi.org/10.1177/001258069511339101.

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Gray, Patrick. "Athenian Curiosity (Acts 17:21)." Novum Testamentum 47, no. 2 (2005): 109–16. http://dx.doi.org/10.1163/1568536054068481.

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AbstractWhereas commentators regularly note that Luke, through Paul, employs ambiguous language at the beginning of his address before the Areopagus in Acts 17, the link between Paul's reference to his audience as δεισιδαιμονεστεροζ in v. 22 and Luke's mention of the Athenians' insatiable curiosity in the preceding verse has gone heretofore unnoticed. This study discusses the popular stereotype of the busybody in Greek and Roman literature and the ways in which it sheds new light on the opening and closing of the speech.

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Faraoanu, Iulian. "The Day of the Son of Man and its Anticipation (Luke 17:26-30)." International Letters of Social and Humanistic Sciences 67 (March 2016): 1–10. http://dx.doi.org/10.18052/www.scipress.com/ilshs.67.1.

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The aim of this paper is to focus on the biblical images in the text Luke 17:26-30. The verses Luke 17:26-30 describe the coming of the day of the Lord and the manner of waiting such a day. The evangelist offers an example of lack of preparation for the return of Christ, the Son of Man. The members of the lukan communities have a lot of the activities without connection to the spiritual life. First, Luke intends to condemn an immanent vision on life. Secondly, comes the lack of concern for the kingdom of God. The comparison with the days of Noah and Lot has exhortative function, inviting the members of Luke’s community to focus their look and attention on the divine realities. In the conclusion, the delay of the Parousia should not lead to a life limited to the earthly activities, thus forgetting about God. The anticipation of Christ return must be alive, while being aware that the Lord may arrive at any moment, and His coming should find people prepared for it.

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Jung, Deok Hee. "Conflicting Worldviews in Acts." Expository Times 132, no. 2 (March 3, 2020): 53–62. http://dx.doi.org/10.1177/0014524620908790.

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This article examines the conceptual encounter of coexisting worldviews in the lands around the Mediterranean through the concept of the oikoumene, ‘the inhabited world’. Different cultures, such as the Roman and the Jewish, adopted the term, but distinctively adapted it around their own understanding. The result was a tension for early Christians between two parallel worldviews. The biblical authors considered it significant to elucidate the genuine Lord of the oikoumene, who was thus its centre. Luke employs the oikoumene in Luke-Acts and provides his own worldview, particularly, in Acts 17. Here he intends to suggest that the Roman oikoumene is to be gradually supplanted by the Christian oikoumene (17:6). At the same time, Luke claims that the Acts’ narrative portrays the inhabited world where the early Christians lived as restored into the authentic world created and ruled by God through Jesus (17:31). Similarly, the inhabited world represented in Acts is the world that God designed all nations (God’s offspring) to inhabit, and God has allotted the boundaries of the nations where the people are to dwell.

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VAN MINNEN, P. "LUKE 4: 17-20 AND THE HANDLING OF ANCIENT BOOKS." Journal of Theological Studies 52, no. 2 (October 1, 2001): 689–90. http://dx.doi.org/10.1093/jts/52.2.689.

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Menzies, Robert. "Acts 2.17-21: A Paradigm for Pentecostal Mission." Journal of Pentecostal Theology 17, no. 2 (2008): 200–218. http://dx.doi.org/10.1163/174552508x377493.

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AbstractAccording to Menzies, a careful analysis of Acts 2:17-21 reveals that Luke has modified the Joel quotation in three significant ways, and that each modification serves to highlight an important aspect of the mission of the church. The church's mission is to be characterized by visions and divine guidance, bold witness in the face of intense opposition, and signs and wonders. These three themes run throughout the narrative of Acts, and Luke anticipates that they will continue to mark the life of the church in 'these last days'. Luke's narrative, then, is much more than a nostalgic review of how it all began. Although Luke is concerned to stress the reliability of the apostolic witness, his purposes go beyond this. Luke presents the missionary praxis of the early church as a model that is relevant for His church and ours.

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Duncan, J., and M. Derrett. "Getting on Top of a Demon (Luke 4:39)." Evangelical Quarterly: An International Review of Bible and Theology 65, no. 2 (September 6, 1993): 99–110. http://dx.doi.org/10.1163/27725472-06502001.

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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.

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Burchard, Christoph. "A Note on 'rhma in Josas 17:1 F.; Luke 2:15, 17; Acts 10:37." Novum Testamentum 27, no. 4 (October 1985): 281. http://dx.doi.org/10.2307/1560450.

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Burchard, Christoph. "A Note On 'Phma in Josas 17:1 F. ; Luke 2:15, 17; - Acts 10:37." Novum Testamentum 27, no. 4 (1985): 281–95. http://dx.doi.org/10.1163/156853685x00012.

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Burchard, Christoph. "A Note On 'Phma in Josas 17:1 F.; Luke 2:15, 17; Acts 10:37." Novum Testamentum 27, no. 1 (1985): 281–95. http://dx.doi.org/10.1163/156853685x00427.

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Riga, Peter J. "If the Kingdom has Come, How Come Nothing has Changed?" Linacre Quarterly 68, no. 3 (August 2001): 221–23. http://dx.doi.org/10.1080/20508549.2001.11877613.

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Adamczewski, Bartosz. "The End of Source Theories? The Genealogies in Gen 4:17–5:32 and Their Reworking in the New Testament." Collectanea Theologica 90, no. 5 (March 29, 2021): 33–64. http://dx.doi.org/10.21697/ct.2020.90.5.03.

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A thorough analysis of the genealogies in Gen 4:17–5:32 has shown that they are the result of a highly creative (hypertextual) and at the same time strictly sequential reworking of an older text of Deut 2:9–23. This means that the theories postulating the genealogies in Gen 4:17–5:32 as having come from various hypothetical sources of the Pentateuch (J, P, etc.) are no longer necessary to explain their origin and function. Similarly, detailed analysis of the genealogies presented in Luke 3:23–38 and Matt 1:1–‍17 has demonstrated that the Matthean genealogy is the effect of a deliberate reworking of the earlier genealogy composed by Luke. That, in turn, means that the theory of the “Q source,” intended to serve as an explanation of the origin of the Matthean–Lucan materials that had not come from the Gospel of Mark, is also exegetically superfluous.

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Andrejevs, Olegs. "Reception of the Twelve in Matthew and Luke: Comparing the Current Synoptic Hypotheses." Expository Times 133, no. 6 (February 16, 2022): 233–44. http://dx.doi.org/10.1177/00145246221074815.

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On the Markan priority, the portrayal and development of the Twelve belong to the most iconic improvements of Matthew and Luke over Mark’s gospel. Going back to the 19th century, proponents of Matthew’s and Luke’s independence have pointed out Luke’s non-use of Matthean additions to Mark, including such passages as Matthew 9:9; 14:28-31; 16:17-19; 17:24-27. In recent decades, defenders of the Farrer hypothesis (Luke’s use of Matthew) have attempted to explain Luke’s failure to take over Matthew’s changes of Mark in these instances with a range of proposals. This article takes up the debate, responding to the arguments of the Farrer scholars and engaging the recently resurgent Matthean Posteriority hypothesis (Matthew’s use of Luke) which, it will be suggested, faces a similar set of issues.

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Kitzberger, Ingrid Rosa. "Stabat Mater? Re-birth at the Foot of the Cross." Biblical Interpretation 11, no. 3 (2003): 468–87. http://dx.doi.org/10.1163/156851503322566868.

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AbstractThis paper offers a fresh look at the mother of Jesus at the foot of the cross in John's account of the crucifixion. By reading John 19:25-27 intertextually/interfigurally at the crossroads between John and the Synoptics, in particular Mark 15:34 (= Ps. 22:1), Luke 2:22-38, and Luke 7:11-17, and at the crossroads between text and self, new dimensions are added to the characterization of Jesus' mother (and the beloved disciple) in John's story. Reader response criticism and autobiographical biblical criticism have informed this paper.

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Johnson, Nathan C. "When Seventy Equals Seventy-Two: A Reception-Historical Contribution to the Text-Critical Problem of Luke 10:1, 17." Journal of Theological Studies 70, no. 2 (July 16, 2019): 633–51. http://dx.doi.org/10.1093/jts/flz084.

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Abstract The question of how many disciples Jesus sends in Luke 10:1—70 or 72—has long brought interpreters to an impasse, with Bruce Metzger concluding that the number is ‘elusive’ and ‘cannot be determined with confidence’. However, one simple solution has yet to be considered. Appealing to ancient number theories, reception history, and Luke’s manuscript tradition, this essay maintains that 70 and 72 were often, strangely, the same number in antiquity. A facile solution in isolation, equating 70 and 72 is demonstrated to be a common phenomenon in antique Jewish and Christian literature. The implication of such a finding for the interpretation of Luke is that the numerous intertexts proposed for Luke’s 70/72 disciples—the Table of Nations, Moses’ elders, the number of languages—are all at least admissible on text-critical grounds.

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Sousa, Mathew E. "The "Johannine Thunderbolt" in Luke 10:22: Toward an Appreciation of Luke's Narrative Sequence." Journal of Theological Interpretation 7, no. 1 (2013): 97–113. http://dx.doi.org/10.2307/26421367.

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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.

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Sousa, Mathew E. "The "Johannine Thunderbolt" in Luke 10:22: Toward an Appreciation of Luke's Narrative Sequence." Journal of Theological Interpretation 7, no. 1 (2013): 97–113. http://dx.doi.org/10.2307/jtheointe.7.1.0097.

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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.

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Lambrecht, J. "John the Baptist and Jesus in Mark 1.1–15: Markan Redaction of Q?" New Testament Studies 38, no. 3 (July 1992): 357–84. http://dx.doi.org/10.1017/s0028688500021809.

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In the most recent monograph on John the Baptist Josef Ernst first deals with the Baptist in the Markan gospel and only then, in his second chapter, with the Baptist in Q, although it is generally recognized that Q is older than Mark.1Moreover, in Ernst's opinion there is no contact between Mark and Q. Ernst does not even consider that Mark 1.2bc may be taken from Q (cf. Matt 11.10 = Luke 7.27),2nor does he see in Mark 1.7–8 a more recent, re-written text of a more original version of Q.3The extent of Q in John's preaching is, as in many Q studies, limited to Matt 3.7–12=Luke 3.7–9, 16b–17. In this text Matt 3.11=Luke 3.16 is ‘trimmed’: ‘I baptize you with water, but the Most Powerful One (= God) is coming … He will baptize you with a holy Spirit and fire.’ Thus neither ‘after me’ nor the qualification of John's unworthiness is retained.4

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Amaral, Junior Vasconcelos do. "Da misericórdia à misericórdia/ justiça em Lucas. O encontro com a viúva de Naim (Lc 7,11-17)." Revista Eclesiástica Brasileira 80, no. 316 (July 28, 2020): 398. http://dx.doi.org/10.29386/reb.v80i316.2053.

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Este artigo1 visa compreender o significado dos termos misericórdia e justiça no Evangelho de Lucas. No encontro de Jesus com a viúva de Naim, marcado pela misericórdia/justiça, pode-se averiguar a riqueza semântica da narrativa lucana. Observa-se que no horizonte teológico de Lucas a misericórdia está imbricada a justiça, pois, ao agir com misericórdia para com a viúva, Jesus está cumprindo a justiça de Deus. A teologia lucana conduz seu leitor a perceber que, para Jesus, misericórdia significa “vontade de salvar”; por isso ele age com compaixão, “comovendo-se”. Nota-se em Lucas que o termo hebraico HeSeD, de léxico grego ἐσπλαγχνίσθη [esplanchnisthē], pode ser traduzido por “compadeceu-se”. Ao devolver a vida ao jovem, Jesus recupera a esperança da viúva, suprimida pelo desalento. Sua açao, da misericórdia para a misericórdia/justiça, revolve o coração da mulher viúva de Naim; o ato transformador desempenhado por Jesus remove o desalento, a dor e devolve o alento e a alegria. Na obra lucana, ele age com misericórdia/justiça para com todos os que estão na dor, na morte ou em qualquer realidade injusta. Ele e o novo profeta de Israel que instaura a misericordia/justica de Deus (Lc 7,16). Abstract: The aim of this article is to understand the meaning of the term’s mercy and justice in the gospel of Luke. In the encounter of Jesus with the widow of Naim, marked by mercy/justice, one can ascertain the semantic richness of the Lucan narrative. In Luke, it is observed that in his theological horizon, mercy is interwoven with justice, because in acting with mercy towards the widow, Jesus is fulfilling the justice of God. Lucan theology leads its reader to realize that, for Jesus, mercy means “will to save”, that is why he acts with compassion, with pity. It is noted in Luke that the Hebrew term HeSeD, from the Greek lexicon ἐσπλαγχνίσθη [esplanchnisthē], can be translated as “having pity on”. By returning the young man to life, Jesus revives the hope of the widow, suppressed by discouragement. The action of Jesus, from mercy to mercy/justice, enraptures the heart of the widowed woman of Nain. The transforming act performed by Jesus removes discouragement, pain and returns vigor and joy. In the Lucan work, Jesus acts with mercy/justice towards all who are in pain, in death or in any unjust reality. He is the new prophet of Israel who establishes God’s mercy/justice (Lk 7,16).Keywords: Gospel of Saint Luke; Mercy; Justice; Compassion.

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Ryan, Jordan J. "Jesus and Synagogue Disputes: Recovering the Institutional Context of Luke 13:10–17." Catholic Biblical Quarterly 79, no. 1 (2017): 41–59. http://dx.doi.org/10.1353/cbq.2017.0002.

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Matthewman, M. F. G. "13th January: Baptism of the Lord: Isaiah 43.1–7; Psalm 29; Acts 8.14–17; Luke 3.15–17, 21–22." Expository Times 130, no. 3 (November 7, 2018): 127–29. http://dx.doi.org/10.1177/0014524618798299a.

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Spencer, F. Scott. "Out of Mind, Out of Voice: Slave-Girls and Prophetic Daughters in Luke-Acts." Biblical Interpretation 7, no. 2 (1999): 133–55. http://dx.doi.org/10.1163/156851599x00065.

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AbstractThe promise in Acts 2 (disclosed in Peter's programmatic citation of Joel at Pentecost) that women in general and female slaves in particular will become Spirit-inspired prophets is never fully realized and is even resisted to some degree within the wider Lukan narrative. An examination of three cases involving direct speech by slave-girls (paidiskai) in Luke-Acts, set within diverse literary and social contexts (Lk. 22.54-62; Acts 12.12-17; 16.16-18), uncovers a consistent pattern of truthful proclamation on the part of each slave-girl followed, however, by some form of repudiation-even stigmatization-of her and her message. Despite its more inclusive and receptive ideals, ultimately Luke-Acts more mirrors than challenges conventional first-century Mediterranean society in its suppression of lower-class female voices.

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Bruehler, Bart B. "Sacred Stories for Human Beings with Bodies and Brains." Biblical Theology Bulletin: Journal of Bible and Culture 52, no. 4 (November 2022): 204–19. http://dx.doi.org/10.1177/01461079221133109.

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Recent studies on the dynamics and purposes of storytelling have highlighted the ways that stories employ embodied, affective, and conceptual elements in order to reinforce cultural values and prompt further ethical reflection. These aspects of storytelling are supported and enriched by insights from ancient rhetoricians and contemporary cognitive scientists who have shown how vivid description, mental simulation of embodied activity, and conceptual blending work through our bodies and brains to move us affectively and mentally. The sacred stories of the Bible, strengthened by their divine dimensions and existential issues, work with the same elements to move their audiences. Luke 5:27–39 (Jesus’s encounter with Levi) and Luke 7:11–17 (Jesus raising a widow’s son) are explored as test cases to illuminate the power that embodiment, emotion, simulation, and conceptualization can have in stories that touch upon the sacred, prompting their audiences to ethical reflection and action.

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Jones, Brice C. "A New Sahidic Fragment of the Gospel of Luke from the Michigan Collection." Novum Testamentum 56, no. 2 (March 18, 2014): 198–204. http://dx.doi.org/10.1163/15685365-12341434.

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AbstractThis article publishes for the first time the extant remains of a Sahidic Coptic manuscript containing portions of Luke 17-19. Almost all of the special Lukan pericope concerning Jesus and Zacchaeus is preserved (19:1-10), as well as most of the parable of the Dishonest Judge (18:1-8). The edition includes a transcription, translation, palaeographical analysis, critical apparatus, as well as images of the fragment.

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Cole, Zachary J. "P45and the Problem of the ‘Seventy(-two)’: A Case for the Longer Reading in Luke 10.1 and 17." New Testament Studies 63, no. 2 (March 6, 2017): 203–21. http://dx.doi.org/10.1017/s0028688516000394.

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At Luke 10.17, most modern critical editions incorrectly cite the wording of P45as ἑβδομήκοντα δύο (72) instead of ἑβδομήκοντα (70). As this is one of the two oldest witnesses to the verse, this revision of external evidence calls for a fresh examination of the textual problem as a whole. Previous discussions have focused almost exclusively on the perceived symbolic values of ἑβδομήκοντα (+ δύο) to identify the ‘more Lukan’ wording, but this essay argues on the basis of new transcriptional evidence that the earlier reading is more likely ἑβδομήκοντα δύο.

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Bashaw, Jennifer Garcia. "“When Jesus saw her . . .”: A hermeneutical response to #MeToo and #ChurchToo." Review & Expositor 117, no. 2 (May 2020): 288–97. http://dx.doi.org/10.1177/0034637320919135.

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This article provides an example of how Scripture can be a source of healing for #ChurchToo victims. Although the Bible has been used to oppress women and fuel sexual assault and abuse, as in many complementarian readings of Scripture, it more often works against systems of oppression and lifts the position of the victim. This article surveys four passages in Luke in which Jesus interacts with women who are victims of their patriarchal society: the widow of Nain (7:11–17), the woman who anoints Jesus (7:36–50), the woman who touches Jesus (8:42–48), and the woman Jesus heals on the Sabbath (13:10–17). An interdisciplinary hermeneutic focused on the narrative-critical elements aids interpreting the text through the eyes of the Gospel’s earliest readers while keeping an eye toward the liberating nature of Jesus’s ministry in Luke. When understood in its social and literary context, these Lukan pericopes show that Jesus counters the abuse of women and works against systems of oppression. Jesus serves as a model for the way Christians should treat women; his ministry should inspire readers to ease the suffering caused by patriarchal structures in the Church and society instead of ignoring or excusing it.

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Ryan P. Juza. "One of the Days of the Son of Man: A Reconsideration of Luke 17:22." Journal of Biblical Literature 135, no. 3 (2016): 575. http://dx.doi.org/10.15699/jbl.1353.2016.156766.

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권연경. "Forgiveness, Faith, and the Lordship of Jesus - A Contextual Reading of Luke 17:1-10." Korean Evangelical New Testament Sudies 11, no. 3 (September 2012): 613–42. http://dx.doi.org/10.24229/kents.2012.11.3.004.

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Juza, Ryan P. "One of the Days of the Son of Man: A Reconsideration of Luke 17:22." Journal of Biblical Literature 135, no. 3 (2016): 575–95. http://dx.doi.org/10.1353/jbl.2016.0036.

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Brodie, Thomas Louis. "Towards Unravelling Luke's Use of the Old Testament: Luke 7.11–17 as anImitatioof 1 Kings 17.17–24." New Testament Studies 32, no. 2 (April 1986): 247–67. http://dx.doi.org/10.1017/s0028688500013084.

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It is widely recognized not only that Luke was a literary artist but that his literary methods involved specifically Hellenistic approaches and techniques. The primary purpose of this article is to indicate that the enigmatic relationship of part of Luke's text (7. 11–17, the raising of the widow's son) to part of the LXX text (1 Kgs 17. 17–24, Elijah's raising of the widow's son) is aliteraryrelationship, a relationship which is the result of a sophisticated and coherent process of dramatization and christianization. The article is also intended to suggest briefly that this literary relationship is to be understood, in considerable part, in light of the Hellenistic literary practice known asimitatio, and that the practice ofimitatiomay be an important clue in detecting and unravelling other areas of Luke's sources.

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Lee, Wookyoung. "The Failure of Forgiveness of Sins and the Successful Healing: A Postcolonial Reading of Luke 5:17–26." Expository Times 132, no. 8 (February 26, 2021): 348–55. http://dx.doi.org/10.1177/0014524621996913.

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This article examines the story of Luke 5:17–26, in which Jesus raised a paralyzed man to walk. Jesus failed to cure the paralyzed man when he initially declared forgiveness of sins; however, he subsequently treated him with orders to stand up and walk. This proves that Jesus rejected the commonly accepted view of the time that the sick are sinners. In addition, this proves that the paralyzed man was healed not because he was a sinner, but because Jesus had the ability to heal. In this way, Jesus the governed is mocking the rulers by imitating their ideology in a mocking way.

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van Aarde, Andries G. "Reading the Areopagus Speech in Acts 17 from the Perspective of Sacral Manumission of Slaves in Ancient Greece." Biblical Theology Bulletin: Journal of Bible and Culture 47, no. 1 (January 17, 2017): 47–58. http://dx.doi.org/10.1177/0146107916682198.

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This article suggests that the metaphor of Paul as seed-picker who gathers dirt from the market in Athens (Acts 17:18) is part of the broad slave metaphor found in Greco-Roman literature and in the New Testament. The stigma of depersonalization, desocialization, and religious marginalization is attached to enslavement. Slaves are excluded from authentic personhood. The article explores the rhetoric in Paul's Areopagus speech. It demonstrates Pauline influence on the narrative in Luke-Acts. The essence of the Areopagus speech is the universal unity of humanity and the life-giving effect of the resurrection belief. Building on the notions of fictive kinship and quasi-kinship the article compares the practice of sacral manumission for slaves with that of manumissio in ecclesia.

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Hamm, M. Dennis. "The Freeing of the Bent Woman and the Restoration of Israel: Luke 13.10-17 as Narrative Theology." Journal for the Study of the New Testament 10, no. 31 (January 1987): 23–44. http://dx.doi.org/10.1177/0142064x8701003102.

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Sorenson, Randall Lehmann. "“Where are the Nine?”." Journal of Psychology and Theology 24, no. 3 (September 1996): 179–96. http://dx.doi.org/10.1177/009164719602400301.

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Jesus’ questions as recorded in the Gospels offer a prophetic challenge for Christian therapists who seek to integrate their faith with their clinical practice. One of my favorites is Jesus’ question in Luke 17 to the one leper who returned after all ten had been healed: “Where are the nine?” John Bunyan (1678/1969) in his classic The Pilgrim's Progresshad his protagonist, an Everyman he named “Christian,” traverse an allegorical odyssey en route to the Celestial City past adversarial characters with names like “Ignorance,” “Pliable,” and “Obstinate.” Taking inspiration from Bunyan, I propose putting the lepers in Luke to similarly imaginative use, recasting them for my purposes here as ten invented characters who represent different but common responses to the notion that integration is something indivisbly, irreducibly, and fundamentally personal. It is my thesis that we run from this notion just as the lepers ran from Christ. I have divided the lepers into four “colonies”: three of three lepers each, and the tenth as a colony of one. In this article I address the first two colonies, which I have named “No Need” and “No Good.”

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Lubardić, Bogdan. "Missiological Dimensions of Philosophy." Philotheos 19, no. 1 (2019): 22–75. http://dx.doi.org/10.5840/philotheos20191912.

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This study demonstrates how and with what aim philosophy is received into the missionary activities of the apostles Paul and Luke as regards the Areopagitica in Acts 17. By an ingenious utilization of Greco-Roman learning and paideia, generally, and philosophy, particularly, Lukan Paul offers a context oriented cross-cultural model of preaching the kerygmatic word as of evangelization. A model for the inculturation of the power and meanings of the Gospel message is offered. In this a significant function is allocated to disciplined mindful reasoning, viz. philosophy. The author demonstrates the special ways in which contact-points are made, and common ground established, between the apostle Paul and Athenian philosophers. This allows him to observe that philosophy is endorsed by the primordial Church: both (a) as a dialectical (critical analytical) and rhetorical (persuasive oratorical) science-skill of addressing significant intellectual others and (b) as a faith-friendly mode of the Christian’s practice of philosophy. The author infers a number of conclusions regarding the substantial role that philosophy acquires within the early Church. Moreover, the Christian endorsement of philosophy as a missionary tool has its grounding in the apostolic Church and, consequentially, it has its grounding in the New Testament. In this way philosophy, utilized and re-functionalized by the apostles Paul and Luke themselves, in its special way, participates in the “authoritative establishment of tradition by means of apostolic origin”. The missionary model laid-out in Acts 17:16-34 has lasting value and needs to be continuously re-actualized: the same follows suit for a faith-conducive practice of philosophy.

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Knowles, Michael P. "10th October: Proper 23 Jeremiah 29:1, 4—7; 2 Timothy 2:8—15; Luke 17:11—19." Expository Times 121, no. 12 (August 16, 2010): 612–13. http://dx.doi.org/10.1177/00145246101210120502.

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Sorenson, Randall Lehmann. "The Tenth Leper." Journal of Psychology and Theology 24, no. 3 (September 1996): 197–211. http://dx.doi.org/10.1177/009164719602400302.

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I (Sorenson, 1996c) took inspiration from John Bunyan's (1678/1969) The Pilgrim's Progress and imagined the ten lepers in Luke 17 as invented, allegorical characters who represent different but common responses to the notion that integration is something indivisbly, irreducibly, and fundamentally personal. I have organized the lepers into four “colonies,” addressing in a previous article the first two, which I named “No Need” and “No Good.” In the present article I address the remaining two colonies, which I have named “No Way” and “No Other Way.” In conclusion I offer five recommendations for graduate and undergraduate curricula at Christian seminaries and universities which seek to integrate psychology into their programs.

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Journal articles on the topic 'Luke 17'

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