Academic literature on the topic 'Bible. Luke - Commentaries'

The Functional Translation of Biblical Commentaries as a Decision- Making Process – a Case Study The article is a case study exploring the translation of one biblical commentary representing a specific type of texts from the threefold perspective of a translator, translation theorist and translation trainer. The Author utilizes a concept of the functional translation by C. Nord, an idea of the translation as a decision-making process by J. Levý, and principles of the translation of scientific texts by Z. Kozłowska. Selected aspects of translating of a contemporary English commentary on the Gospel of Luke into Polish are investigated, including the following decision-making levels: selection of an appropriate Polish translation of the Bible, necessary adjustments of the chosen biblical translation, decisions related to intertextuality of the Bible, lexical choices. Problems concerning other functions of the source text, apart from its exegetical function, are also discussed as well as solutions concerning quotations, references and the paratext. Furthermore, information on bibliographic sources useful for translators of biblical and patristic texts was presented.

Bede entered Wearmouth–Jarrow at the age of seven and thereafter, he tells us at the conclusion of his Historia ecclesiastica, spent all his life ‘applying myself entirely to the study of the Scriptures’. He goes on, ‘From the time I became a priest until the fifty-ninth year of my life I have made it my business, for my own benefit and that of my brothers, to make brief extracts from the works of the venerable fathers on the holy scriptures, or to add notes of my own to clarify their sense and interpretation.’ Bede's modest remarks preface an impressive list of his own works, which includes commentaries on Genesis, I Samuel, Kings, Proverbs, the Prophets, Mark, Luke, Acts and Revelation, and many other exegetical, didactic and historical volumes. Installed at Jarrow from about 679 until his death in 735, he contributed more than anyone to the intellectual distinction of early-eighth-century Northumbria. At the same time, the twin house of Wearmouth–Jarrow was winning lasting renown for the products of its scriptorium (or scriptoria). Not least among these were the three great Vulgate bible pandects which Abbot Ceolfrith caused to be made, an achievement celebrated by the chroniclers of the house, who included Bede himself. One of these pandects, which we know today as the Codex Amiatinus, was dispatched to St Peter's in Rome in 716, then spent more than 900 years at Monte Amiata in the Appenines, and is now in Florence (Biblioteca Medicea Laurenziana, Amiatino 1). The other two were for use in the Wearmouth and Jarrow churches. One of these has been lost without trace, but the second survived in the cathedral priory of Worcester until the sixteenth century, when an entrepreneurial Nottinghamshire family made use of some of its torn-out leaves as document wrappers. Twelve of these, with some fragments of a thirteenth, are now in the British Library under three different shelfmarks (Loan 81, Add. 37777 and Add. 45025).

Abstract Joseph Smith’s interpretation of the Lukan agony in the garden fits with Anglophone Protestant commentaries that were popular during his day. In the Book of Mormon and the Doctrine and Covenants (D&C), the Lukan sweat-like-blood simile is understood as if literal, and Jesus atones in Gethsemane. This was standard fare in exegesis in England and America in the late 1600s, 1700s, and early 1800s. What Smith did was re-cast common interpretation as prophetic and dominical while probably defending the verses, known to be absent from the other Gospels and sometimes suspected to be an interpolation into Luke. On the golden plates of the Book of Mormon, he had an ancient Amerindian prophet-king named Benjamin predict Jesus’ hemorrhage more than a hundred years in advance, and he had none other than the risen Christ verify it in a direct revelation in D&C 19. These references to Luke 22:43–44 in Smith’s extra-biblical writings have created a further apologetic imperative to defend his defense of the Bible, one reason for the LDS Church’s King James Version onlyism.

This study rereads the Parable of the Good Samaritan in the context of the coronavirus pandemic. It explores the two ways of looking that the passers-by did when they encountered the man who was robbed and abused by the wayside. I termed these two ways of looking in Filipino as malasakit and matapobre. The priest and the Levite were matapobre (mata: eye/ to look; pobre: poor – literally looking down on the poor) in their reaction in that they saw the man but ignored to aid him. The Good Samaritan showed malasakit (malasin: to look; sakit: pain – looking at pain, being compassionate) because he saw the man and helped him in his misery. In this study, I appropriated the experience of the abused man by the wayside to the experiences of people who suffered the effects of the pandemic. I also enumerated the different displays of the matapobre and the malasakit attitudes of people during this pandemic. The three characters in the Parable all looked down on the poor, yet this looking down should be nuanced. The priest and the Levite looked down with contempt and indifference since they did not do anything for the man they saw. The Samaritan, on the other hand, looked down with his eyes of mercy. I cited Scriptural passages of God and Jesus Christ looking down on humanity, which serves as examples for Christians in their duty to help the poor. Our look of mercy on the poor will obtain for us God’s look of mercy and the privilege of looking at his face forever in heaven. References Papal DocumentsFrancis. Encyclical Letter on Fraternity and Social Friendship, Fratelli Tutti, October 3, 2020, http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html Francis. General Audience entitled “Go and do likewise (cf Lk 10:25-37),” (April 27, 2016), http://www.vatican.va/content/francesco/en/audiences/2016/documents/papa-francesco_20160427_udienza-generale.html Francis. Angelus Address, July 14, 2019,http://www.vatican.va/content/francesco/en/angelus/2019/documents/papa-francesco_angelus_20190714.html Benedict XVI. Encyclical Letter on Christian Love, Deus Caritas Est, December 25, 2005, http://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html John Paul II. Apostolic Letter on the Christian Meaning of Human Suffering, Salvifici Doloris, February 11, 1984, http://www.vatican.va/content/john-paul-ii/en/apost_letters/1984/documents/hf_jp-ii_apl_11021984_salvifici-doloris.html CatechismsCatechism of the Catholic Church. 2nd ed. Washington, DC: United States Catholic Conference, 2000.Catholic Bishops’ Conference of the Philippines ECCCE. Catechism for Filipino Catholics.Manila: Word and Life Publications, 1997. BooksBloomberg, Craig L. Interpreting the Parables. 2nd ed. Leicester: InterVarsity Press, 2012Byrne, Brendan. The Hospitality of God: A Reading of Luke’s Gospel. Collegeville, Minnesota: Liturgical Press, 2015.Leoncini, Dante Luis P. “A Conceptual Analysis of Pakikisama [Getting Along Well with People]” in Filipino Cultural Traits: Claro R. Ceniza Lectures, ed. Rolando M. Gripaldo. United States of America: The Council for Research in Values and Philosophy, 2005.Ratzinger, Joseph (Benedict XVI). Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, trans. Adrian J. Walker. New York: Doubleday, 2007. Journal ArticlesChamburuka Philemon M. and Ishanesu S. Gusha. “An Exegesis of the Parable of the Good Samaritan (Lk 10:25–35) and Its Relevance to the Challenges Caused by COVID-19.” HTS Teologiese Studies/Theological Studies, 76, no. 1 (2020): 1-7, https://doi.org/10.4102/hts.v76i1.6096 Redona, Marites Rano. “Malasakit: The Filipino Face of God’s Mercy.” The Asian Conference on Cultural Studies 2018, (Kobe, Japan, 1-3 June 2018): 97-106, https://papers.iafor.org/proceedings/conference-proceedings-ACCS2018/ Roukema, Riemer. “The Good Samaritan in Ancient Christianity.” Vigiliae Christianae, 58, no. 1: 56-74, https://doi.org/10.1163/157007204772812331 Sheqi, Nitoli and Chammah J. Kaunda. “Your Neighbour Is Yourself Reflected in the Mirror of Life A Naga Reading of the Good Samaritan Narrative in the Context of COVID-19.” The Ecumenical Review, 72, no. 4, (2020): 609-623, https://doi.org/10.1111/erev.12545 Website ContentsBalancio, Joyce. “Duterte naniniwalang dumami ang COVID-19 cases dahil sa pagpapabaya ng publiko,” ABS-CBN News, March 9, 2021, https://news.abs-cbn.com/news/03/09/21/duterte-naniniwalang-dumami-ang-covid-19-cases-dahil-sa-pagpapabaya-ng-publiko Bible Hub. “Luke 10 Barnes’ Notes on the Bible,” accessed on May 18, 2021, https://biblehub.com/commentaries/barnes/luke/10.htm Brainy Quote. “Stephen Grellet Quotes,” Accessed May 19, 2021, https://www.brainyquote.com/authors/stephen-grellet-quotes Tan, Michael L. “’Matapobre’ Hospitality,” Inquirer.Net, October 4, 2017, https://opinion.inquirer.net/107624/matapobre-hospitality Vatican News, “Hail Holy Queen,” Accessed May 19, 2021, https://www.vaticannews.va/en/prayers/hail-holy-queen.html

The aim of this thesis is to investigate what can be discovered from Luke-Acts about early Christian baptism, recognising that the environment in which Luke's tradition developed was both Jewish and Gentile. The thesis begins with a brief survey of the Jewish practice of ritual washings. The ideas and practices which encouraged the formal rite of John the Baptist and the early church are identified and evaluated. The second chapter focuses attention on Acts 2:37-3:21. Baptism is defined in this passage (Ac. 2:38) in the context of the proclamation by Peter (Ac. 2:14-36) and the life of the community, which includes koinonia (Ac. 2:42-47), the performance of a miracle (Ac. 3:1-1 0), and a further proclamation (Ac. 3:12-26). Using the methods of redaktiongeschichte and narratological analyses, the literary unity of Luke-Acts will be shown in the light of the elements of baptism. In the third chapter the different accounts of baptism recorded in Luke-Acts will be analysed and compared in order to determine how the church tradition which Luke represents understood baptism, and what was the significance of the rite and the practice of baptism in the early church. Finally, in order to emphasise the importance in the Greek world of the ideas and example of the moral philosophers, the meaning of terms related to baptism, such as akouo, metanoeo and pisteuo, is examined in the light of both Jewish and Greek concepts. The community life of the baptised expressed also practices and ideas which appear to owe more to the Greek world than the Jewish. These concepts include parrhesia, koinonia, and the way in which Christianity is described by its members and outsiders- Christianoi, hairesis, hodos. Finally the setting of the Christian meetings in the Gentile context is discussed. The conclusion indicated by the evidence is that Christianity was organised in a form which was scarcely distinguishable from a school under a kathegetes. Baptism initiated the believer into a relationship with a teacher. It was the nature of the teacher as well as the content of the teaching which gave to Christianity its uniqueness.

Allegoresis is interpreting a text written with straightforward literal intent as if it were an allegory. In typology, a literal person or object is treated as an anticipatory example of someone or something to come. The Bible was the most important text subject to this kind of reading, including by New Testament writers. A sampling of commentaries on the parable of the sower (Matthew 13) and the rivalry between Mary and Martha (Luke 10) demonstrates the stability of allegorical readings from the patristic to the early modern era. Although the extent to which the Bible was properly read allegorically was hotly debated in the sixteenth century, even William Tyndale’s practice had much in common with traditional four-fold interpretation. Marginal glosses from the Geneva Bible indicate the general acceptance (and by extension, the transparency) of allegorical reading. Spenser’s use of words like “type,” “shadow,” “image,” and “figure” refer to traditional biblical exegesis, adapting a method familiar to Elizabethans from religious sources.