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Journal articles on the topic 'Luke 11:1'

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Published: 7 June 2025

Last updated: 2 August 2025

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1

Troftgruben, Troy M. "Luke 1–10 and Luke 11-21." Interpretation: A Journal of Bible and Theology 77, no. 1 (2022): 88–90. http://dx.doi.org/10.1177/00209643221135092a.

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2

Johnson, Luke Timothy. "Luke 24:1–11." Interpretation: A Journal of Bible and Theology 46, no. 1 (1992): 57–61. http://dx.doi.org/10.1177/002096439204600107.

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3

Berquist, Jon L. "Luke 5:1–11." Interpretation: A Journal of Bible and Theology 58, no. 1 (2004): 62–64. http://dx.doi.org/10.1177/002096430405800108.

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Parker, Paula Owens. "Luke 5:1–11." Interpretation: A Journal of Bible and Theology 74, no. 1 (2019): 68–70. http://dx.doi.org/10.1177/0020964319876584.

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5

Barr, Russell. "Sermon on Luke 11:1—13." Expository Times 118, no. 9 (2007): 452–53. http://dx.doi.org/10.1177/0014524607079678.

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COLLINS, Raymond F. "'Lord, Teach Us to Pray' (Luke 11:1)." Louvain Studies 10, no. 4 (1985): 354–71. http://dx.doi.org/10.2143/ls.10.4.2014012.

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Kilgallen, John. "Sermon on Luke 10:1—11, 16—20." Expository Times 118, no. 9 (2007): 445–46. http://dx.doi.org/10.1177/0014524607079674.

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8

Trombitás, Márta. "A feltámadás (újra)értelmezése az ApCsel 1–2-ben." Studia Theologica Transsylvaniensia 25 (December 20, 2022): 138–61. http://dx.doi.org/10.52258/stthtr.2022.07.

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Like the other Gospels, Luke describes the resurrection only very briefly. In Acts, however, the Lucan resurrection narrative is subjected to further reflection on what this event means and what follows from it for the emerging church. In this paper, I examine the beginning of Acts (specifically Acts 1:9-11 and 2:14-36) and attempt to explore how it (re)interprets the resurrection narrative of Luke 24. I argue that the author of Luke–Acts conceives and reinterprets Jesus’ resurrection through two key narratives: the story of the Ascension (Acts 1:9-11) and Peter’s sermon at Pentecost (Acts 2:1

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Wasiak, Wojciech. "Two Accounts – One Ascension: Luke 24:50-53 and Acts 1:9-11." Biblical Annals 12, no. 3 (2022): 369–91. http://dx.doi.org/10.31743/biban.13864.

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This article investigates the ascension accounts (Luke 24:50-53 and Acts 1:9-11) in a narrative way. The main analysis point will be the question: why is one event recounted twice: at the end of the first Lukan volume and the beginning of the second? The second question concerns the meaning of the discrepancies between the two pericopes. We argue that all differences can be explained by Luke’s literary and narrative strategy. Luke 24:50-53 recounts the recognition of Jesus. Acts 1:9-11 marks the end of the period (between resurrection and ascension) needed for the disciples to become the legit

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Henning, Bruce. "Who Forgives Sins but God? None, One, or Many?" Novum Testamentum 67, no. 1 (2025): 21–38. https://doi.org/10.1163/15685365-bja10084.

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Abstract In the wider scope of Luke-Acts, the forgiveness of the paralyzed man (Luke 5:17–26) is similar to Matthew’s (9:1–8) not only in presenting Jesus as God’s agent of forgiveness but in including the disciples in this work as well. Three intratextual connections support this interpretation: the proclamation of forgiveness in Luke 4:18 as part of the Isaianic servant’s mission that is fulfilled by disciples elsewhere in Luke-Acts; the call of the fishermen (Luke 5:1–11) that establishes disciples as Jesus’ agents; and the healing in Acts 3–4 that parallels the episode, so that Peter’s mir

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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 (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 appea

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Lozano, Ana, Andrés Pérez-Parada, Horacio Heinzen, and Amadeo R. Fernández-Alba. "Inclusion of 1-Naphthylacetic Acid and 2-(1-Naphthyl)acetamide into Three Typical Multiresidue Methods for LC/MS/MS Analysis of Tomatoes and Zucchini." Journal of AOAC INTERNATIONAL 95, no. 5 (2012): 1520–27. http://dx.doi.org/10.5740/jaoacint.11-509.

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Abstract In spite of high plant growth regulator application rates, little has been reported in the literature on determination of their residues in fruits and vegetables. This would be useful in monitoring good manufacturing practices and overall safety through the enforcement of maximum residue levels (MRLs). The present work describes method validation for the determination of 1-naphthylacetic acid (NAA) and 2(1-naphthyl)acetamide (NAAm) in tomato and zucchini using the mini-Luke, ethyl acetate (EtOAc) and acetate-buffered quick, easy, cheap, effective, rugged, and safe (QuEChERS) methods.

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13

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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Koenigswald, Wighart Von, Luke T. Holbrook, and Kenneth D. Rose. "Diversity and evolution of Hunter-Schreger Band configuration in tooth enamel of perissodactyl mammals." Acta Palaeontologica Polonica 56, no. 1 (2010): 11–32. https://doi.org/10.4202/app.2010.0021.

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Koenigswald, Wighart Von, Holbrook, Luke T., Rose, Kenneth D. (2011): Diversity and evolution of Hunter-Schreger Band configuration in tooth enamel of perissodactyl mammals. Acta Palaeontologica Polonica 56 (1): 11-32, DOI: 10.4202/app.2010.0021, URL: http://dx.doi.org/10.4202/app.2010.0021

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15

Pittard, A. J., and G. B. Cox. "Frank William Ernest Gibson. 22 July 1923 — 11 July 2008." Biographical Memoirs of Fellows of the Royal Society 56 (January 2010): 85–103. http://dx.doi.org/10.1098/rsbm.2009.0020.

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Frank Gibson rose from humble beginnings to become one of the most respected bacterial physiologists of his era. His identification of the elusive branch-point compound in the pathway of aromatic biosynthesis served as an initiation point for a sustained period of investigation in which the genes, enzymes and intermediates in the various pathways to phenylalanine and tyrosine, the quinones, enterochelin and 4-aminobenzoate were identified and examined in detail. studies on the function of ubiquinone led to an examination of oxidative phosphorylation and to the F 1 F 0 -ATPase of the bacterium

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Bachmann, Michael. "Jerusalem in Lukasevangelium und Apostelgeschichte." Biblische Zeitschrift 65, no. 2 (2021): 266–97. http://dx.doi.org/10.30965/25890468-06502005.

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Abstract Undoubtedly the city Jerusalem (with its temple) is accentuated in Luke-Acts. This is indicated by the high frequency of the name(s) (Luke-Acts presents ca. 65% of the NT-instances!) Ἰερουσαλήμ and Ἱεροσόλυμα and also by the important role of the town within the structure, i.e. within the composition of the two books (cf. only Lk 1–2; 9:51; Acts 1:8; 19:21). But what does this emphasis mean? Differences in the understanding of the relevant data are obvious (and this matter resembles [not without cause] the intense discussions in the area of Pauline studies during the last decades). Ol

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George, Sanju, and Ijeoma Onuba. "My name is Luke and I am a gambling addict." International Journal of Case Reports and Images 1, no. 3 (2010): 1. http://dx.doi.org/10.5348/ijcri-2010-11-4-cr-1.

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Putri, Prihastini Oktasari, Siska Mariana Sitorus, and Ika Septi Hidayati. "Optimalisasi Penerapan Metode Bermain Flashcard untuk Meningkatkan Pemahaman Konsep Bilangan." Indo-MathEdu Intellectuals Journal 6, no. 1 (2025): 1191–99. https://doi.org/10.54373/imeij.v6i1.2619.

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Introducing children to mathematics is an urgent matter. Most children in the B-Luke class at TK Kristen Kalam Kudus Pematang Siantar struggle to understand number concepts, even though they can count. Therefore, this study aims to use flashcards as a playful medium to help children understand number concepts from 1 to 20. This is a classroom action research with two cycles. The subjects were 11 children from the B-Luke class. Data were collected through observation, post-class tests, and documentation. The data analysis shows that the initial concept understanding ability, which was predomina

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Jack, Alison. "Henry James’s “The Jolly Corner”1: Revisiting the Parable of the Prodigal Son (Luke 15:11–32)." Journal of the Bible and its Reception 1, no. 2 (2014): 253–62. http://dx.doi.org/10.1515/jbr-2014-0014.

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Abstract In this article, various reception-historical analyses of Henry James’s short story “The Jolly Corner” and its use of the Bible are subjected to critique. The parable of the Prodigal Son is offered as a convincing and significant intertext which is clearly signalled in the story. Reading this parable in the narrative yields useful insights into the dynamics between the characters, and suggests a psychological rather than supernatural interpretation of events.

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Zawadzki, Ryszard. "Cypr – wyspa ewangelicznej siejby poprzez wieki (część 1)." Wrocławski Przegląd Teologiczny 24, no. 2 (2016): 39–53. https://doi.org/10.52097/wpt.2265.

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The evangelization of Cyprus, as shown by St Luke in The Acts of the Apostles, can be perceived as a miniature-pattern for the process of expansion and triumph of Christianity in the ancient world, which was initiated on the very island. While focusing on the beginnings of Christianization of Cyprus, the article aims at presenting, first of all, the rich historical and multicultural background, encountered and “inherited” here by the new religion, as the soil for sowing the evangelistic seed in. The following two parts of the article, showing the Greek-speaking Jewish diaspora on the island as

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21

Metzger, James A. "God as F(r)iend? Reading Luke 11:5-13 & 18:1-8 with a Hermeneutic of Suffering." Horizons in Biblical Theology 32, no. 1 (2010): 33–57. http://dx.doi.org/10.1163/187122010x494768.

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AbstractEmploying an optic grounded in suffering and foregrounding intertexts in which God is portrayed unfavorably, it is argued that in Luke 11:5-13 and 18:1-8 Jesus acknowledges a negative experience and conception of the deity among some of early Roman Palestine’s “poor ... captives ... blind ... [and] oppressed” (4:18-19). Jesus does not ask them to suppress their impressions of God or to align them with more traditional representations; rather, they are encouraged to remain in conversation with the deity and not to become discouraged or be afraid, even when their speech pushes beyond soc

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22

Kozłowski, Jan M. "Mary as the Ark of the Covenant in the Scene of the Visitation (Luke 1:39-56) Reconsidered." Warszawskie Studia Teologiczne 31, no. 1 (2018): 108–16. http://dx.doi.org/10.30439/wst.2018.1.9.

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In his “Structure et théologie de Luc I-II” from 1957, René Laurentin advanced the view that the figure of Mary is to be interpreted as a new Ark of the Covenant in the scene of the Visitation (Luke 1:39-56). This interpretation is based primarily on an intertextual reference to 2 Sam 6:1-11. Still, Laurentin’s thesis did not resonate with New Testament scholars. In the present paper, it is shown that recent observations according to which the embryo in Mary’s womb is to be identified as yhwh Himself offer new evidence for Laurentin’s thesis.

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23

Sakkas, Hercules, and Panagiota Spyropoulou. "The legacy of Saint Luke (Valentin Felixovich Voyno-Yasenetsky) to medical sciences." History of science and technology 11, no. 1 (2021): 68–83. http://dx.doi.org/10.32703/2415-7422-2021-11-1-68-83.

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Saint Luke, Archbishop of Simferopol and Crimea (1877‒1961), was born Valentin Felixovich Voyno-Yasenetsky in Kerch, Crimea. He served as an outstanding physician and Academic Professor of Topographic Anatomy and Operative Surgery at Medical School of Tashkent University. He worked extensively on the fields of surgery, regional anesthesia, pyogenic infections, ophthalmology, neurosurgery, oncology, orthopedics, otorhinolaryngology, gynecology, urology, and dentistry, often under difficult circumstances. He performed a wide variety of operations, from minor outpatient procedures to extremely co

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24

Paddison, Angus. "31 st October: All Saints Daniel 7:1-3, 15-18; Psalm 149; Eph. 1:11-23; Luke 6:20-31." Expository Times 121, no. 12 (2010): 617–19. http://dx.doi.org/10.1177/00145246101210120505.

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Perry, Julie R. "You are the One Whom Jesus Loves: A Sermon on Luke 15:1–10; Ezekiel 34:11–16." Review & Expositor 109, no. 2 (2012): 291–95. http://dx.doi.org/10.1177/003463731210900214.

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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 (2010): 612–13. http://dx.doi.org/10.1177/00145246101210120502.

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27

Menzies, Robert P. "Subsequence in the Pauline Epistles." PNEUMA 39, no. 3 (2017): 342–63. http://dx.doi.org/10.1163/15700747-03903019.

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Paul encourages every believer to experience a bestowal of the Spirit’s power that is theologically, and usually chronologically, distinct from the gift of the Spirit received at conversion. Paul typically describes this post-conversion infusion of spiritual power with the noun χάρισμα (“gift”). Paul speaks of this experience as “the gift of God” (2 Tim 1:6), “the gift in you” (1 Tim 4:14), and a “spiritual gift” (Rom 1:11), and the result of this empowering experience with simply the term gift (1 Cor 12). Thus Paul, like Luke, also highlights the need for each believer to experience a post-co

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28

Friesen, Courtney J. P. "Getting Samuel Sober: The ‘Plus’ of LXX 1 Samuel 1:11 and Its Religious Afterlife in Philo and the Gospel of Luke." Journal of Theological Studies 67, no. 2 (2016): 453–78. http://dx.doi.org/10.1093/jts/flw159.

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29

Charles, J. Daryl. "The "Coming One"/"Stronger One" and His Baptism: Matt 3:11-12, Mark 1:8, Luke 3:16-17." Pneuma 11, no. 1 (1989): 37–49. http://dx.doi.org/10.1163/157007489x00045.

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Васильєва, Ірина, Сергій Шевченко, and Оксана Романюк. "“Philosophy of Religion and Medicine in the Post-secular Age”: Review of the 2nd International Scientific and Practical Conference." Idei, no. 1(15)-2(16 (November 30, 2020): 114–24. http://dx.doi.org/10.34017/1313-9703-2020-1(15)-2(16)-114-124.

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June 11-12, 2020 at the O. Bogomolets National Medical University online hosted the II International Scientific and Practical Conference "Philosophy of Religion and Medicine in the Post-Secular Age" (In memory of St. Luke (V. F. Voino-Yasenetskyi). The basic department in the organization of the event was the Department of Philosophy, Bioethics and History of Medicine. The directions of the conference participants' work remained traditional and focused on: Questions of religion and medicine in life and work of St. Luke (V. F. Voino-Yasenetskyi); Methodological and historical aspects of the rel

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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 (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 relations

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Bylund, Louise Heldgaard. "Kristuskarakteristik og eksempelfortælling." Dansk Teologisk Tidsskrift 81, no. 4 (2019): 241–61. http://dx.doi.org/10.7146/dtt.v81i4.115357.

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During its history of interpretation and reception, the temptation story in Matthew 4:1–11 and Luke 4:1–13 has been interpreted with emphasis on either its Christological or its paraenetical dimension. The article investigates how contemporary Danish children’s bibles retell the story with accent on the paraenetic elements. The children’s bibles reframe the story according to the genre of the morality tale. With literary devices such as focalization, metalepsis, shared interest and reader involvement strategies, the children’s bibles portray Jesus as a positive moral example for readers to emu

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Nesterova, Olga. "The mother-ass and her colt (Zech 9:9 and Matth 21): the principles of inner-biblical exegesis and the intertextual approach to the interpretation of biblical texts." St. Tikhons' University Review. Series III. Philology 72 (September 30, 2022): 63–82. http://dx.doi.org/10.15382/sturiii202272.63-82.

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The paper deals with a notion and techniques of so-called inner-biblical exegesis, as applied to varying accounts of Jesus’ triumphal entry into Jerusalem in the four canonical Gospels, and examines particular modes of establishment and employment of intertextual links, which provided assimilation of veterotestamental prophesies in the neotestamental messianic context. In Matthew 21:1-11, as well as in John 12:12-16, this account contain a direct reference to the prophesy of Zechariah 9:9 (on the forthcoming King, sitting upon an ass, upon a colt the foal of an ass), which is absent in Marc an

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Bauckham, Richard. "The Parable of the Vine: Rediscovering a Lost Parable of Jesus." New Testament Studies 33, no. 1 (1987): 84–101. http://dx.doi.org/10.1017/s0028688500016064.

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Chapters 144–148 of the Acts of Thomas contain a long prayer of the apostle Judas Thomas, in which he anticipates the completion of his apostolic task at his approaching martyrdom.1 The prayer has one dominant theme: the apostle prays that, since he has faithfully accomplished the work God has given him to do, he may inherit his heavenly reward. This theme is elaborated by means of, first, a series of allusions to Gospel parables (145 [end]–146), and then a series of allusions to metaphorical sayings of Jesus (147). It is the sequence of parable allusions which concerns us here. For the text o

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Heilmann, Jan, and Kevin Künzl. "Das Problem von Kurz‑ und Langtext in Lk 22,17–20 und das für Marcion bezeugte Evangelium." Novum Testamentum 62, no. 2 (2020): 117–38. http://dx.doi.org/10.1163/15685365-12341649.

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Abstract This article reassesses the evidence for the text critical problem of the so‑called “short and long text” in Luke 22:19b–20. By means of a detailed analysis of the Patristic evidence and a critique of the reconstructions by Harnack, BeDuhn, Roth, and Klinghardt, the authors argue that the Gospel used by Marcion is an overlooked witness for the “short text.” The information that Tertullian gives about Marcion’s text either points directly to the “short text” or to a version of it showing influence from 1 Cor 11:23–25, and, hence, is similar to certain “intermediate” text forms that can

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Chen, Lin, Zi-Yun Tang, Shi-Yun Cui, et al. "Biofilm Production Ability, Virulence and Antimicrobial Resistance Genes in Staphylococcus aureus from Various Veterinary Hospitals." Pathogens 9, no. 4 (2020): 264. http://dx.doi.org/10.3390/pathogens9040264.

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Staphylococcus aureus (S. aureus) is one of the most clinically important zoonotic pathogens, but an understanding of the prevalence, biofilm formulation ability, virulence, and antimicrobial resistance genes of S. aureus from veterinary hospitals is lacking. By characterizing S. aureus in different origins of veterinary hospitals in Guangzhou, China, in 2019, we identified with the presence of S. aureus in pets (17.1%), veterinarians (31.7%), airborne dust (19.1%), environmental surfaces (4.3%), and medical device surfaces (10.8%). Multilocus sequence typing (MLST) and Staphylococcus protein

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Jeong, Dong. "The (Processed) Vegetal Body and Blood of the Markan Messiah." Religions 10, no. 1 (2018): 1. http://dx.doi.org/10.3390/rel10010001.

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Although the Eucharist is attested four times (Matthew 26:26–29; Mark 14:22–25; Luke 22:15–20; 1 Corinthians 11:23–26) in the New Testament, only two (Luke and 1 Corinthians) out of the four instances bespeak of commemorating this event (“Do this in remembrance of me”). Limiting the discussion to Mark’s iteration of this event, Mark’s version does not command to remember; rather he focuses on the ontological (“This is my body/blood”). This paper follows Stephen D. Moore’s vegetal reading of the Johannine Jesus (Gospel Jesuses and Other Nonhumans) that invites and acknowledges the animacy of th

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Garber, Zev. "The New Testament in Jewish-Christian Dialogues." Socio-Historical Examination of Religion and Ministry 3, no. 2 (2021): 201–12. http://dx.doi.org/10.33929/sherm.2021.vol3.no2.01.

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The Christian biblical canon consists of the Old Testament (referenced as the Hebrew Bible by Jews), New Testament, and Apocrypha for some denominations (e.g., the Roman Catholic Church). The name “New Testament” is associated with, but misapplied with the Berit Ḥadasha/“New Covenant” which the Lord was to make with the Houses of Israel and Judah, not with Nations (Jer 31:30). A more accurate association/understanding is “new covenant in my (Jesus) blood” (Luke 22:20; 1 Cor 11:25); “new covenant not of the letter but of the Spirit” (2 Cor 3:6); “the veil remains when the old covenant (Torah) i

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Luthy, Christopher J. "Jubilee Debt Cancellation and Luke’s Gospel." Novum Testamentum 63, no. 3 (2021): 304–22. http://dx.doi.org/10.1163/15685365-12341697.

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Abstract This study questions the argument that references to debt in Luke’s gospel (particularly Luke 6:34–36; 7:36–50; 11:2–4; and 16:1–9) should be viewed in relation to the biblical Jubilee. After a survey of Jubilee debt cancellation in the Old Testament and Second Temple literature, it is concluded that debt cancellation and the Jubilee were usually understood to be separate concepts. It is then argued that this is consistent with how debt texts in Luke’s gospel are presented; there are no words or syntactical patterns which suggest reliance on Jubilee traditions. Finally, it is argued t

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Markl SJ, Dominik, та 원형 조. "문화적 기억과 성사". Society of Theology and Thought 86 (30 червня 2022): 296–316. http://dx.doi.org/10.21731/ctat.2022.86.296.

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This article relates the theory of cultural memory, with special reference to the work of Jan and Aleida Assmann, to the sacramental rituals. In particular, it emphasizes the entanglement of sacred texts with rites that make the transmission of cultural memory especially effective. By analysing the institutions of the Passover in Exodus 12 and the Eucharist in the New Testament, especially in 1 Corinthians 11 and Luke 22, the article demonstrates several common linguistic features as prerequisites for actualizing performance. The narrative settings of the institutions in Exodus and in the Pass

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Larsen, Kasper Bro. "Debutanten Jesus." Dansk Teologisk Tidsskrift 85, no. 3-4 (2022): 259–94. http://dx.doi.org/10.7146/dtt.v85i3-4.135218.

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This article analyzes an important but overlooked topos in the study of ancient Greco-Roman biographies and New Testament gospels: the main character’s debut. In the bioi/vitae, the debut or first public appearance often functioned as a display window of the main character’s persona, as a programmatic episode, and as an ideological and literary miniature of the whole biography in which it occurred. The article employs these insights to identify and analyze the debut summaries and debut scenes in the New Testament gospels (Mark 1:14–15, 21–28; Matt 4:17–25; 5–7; Luke 2:40–52; 4:16–30; John 2:1–

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Walton, Steve. "Primitive communism in Acts?" Evangelical Quarterly 80, no. 2 (2008): 99–111. http://dx.doi.org/10.1163/27725472-08002001.

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This article assesses the widespread scepticism about the historical value of the portrait of the earliest Christians sharing their possessions in the early chapters of Acts, and criticises two key claims: first, that Luke believes the earliest believers practised compulsory pooling of possessions by those who became Christians; and second, the assertion that sharing possessions disappears once the mission spreads into Gentile circles. A careful reading of the key passages (Acts 2:44-45; 4:32-5:11; 6:1-6) shows that, while there was a remarkable readiness among the believers to share with thos

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Vollaro, Adriana, Anna Esposito, Eleni Antonaki, et al. "Steroid Derivatives as Potential Antimicrobial Agents against Staphylococcus aureus Planktonic Cells." Microorganisms 8, no. 4 (2020): 468. http://dx.doi.org/10.3390/microorganisms8040468.

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In this work, the antibacterial activity of deflazacort and several of its synthetic precursors was tested against a panel of bacterial pathogens responsible for most drug-resistant infections including Staphylococcus aureus, Enterococcus spp., Acinetobacter baumannii, Pseudomonas aeruginosa, Klebsiella pneumoniae, Escherichia coli, and Enterobacter spp. The derivative of deflazacort, PYED-1 (pregnadiene-11-hydroxy-16α,17α-epoxy-3,20-dione-1) showed the best antibacterial activity in a dose-dependent way. We focused on the action of PYED-1 against S. aureus cells. PYED-1 exhibited an additive

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Averbeck, Richard E. "The Two Great Commandments in Their Old Testament Context." HIPHIL Novum 9, no. 2 (2024): 37–49. https://doi.org/10.7146/hn.v9i2.152018.

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The two great commandments of Jesus in Matt 22:34–40 (with parallels in Mark 12:29–31 and Luke 10:25–37) are of central importance in the “law of Christ”, which is the way he mediates the law to the church as his kingdom today. A study of them in their Old Testament context lends depth to our understanding of why they were known and so important to Jesus and all faithful Jews. The first great commandment follows immediately upon the Great Shema in Deut 6:4 (Mark 12:29 includes the shema as part of the first great commandment), and begins to unpack the full significance of the fact that Israel

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Imbrisca, Ionuţ Eremia. "L’esperienza di Paolo sulla strada di Damasco." DIALOG TEOLOGIC XXIV, no. 47 (2021): 5–23. http://dx.doi.org/10.53438/oein8839.

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The following article is entitled Saint Paul’s experience on the road to Damascus. Saint Paul’s experience on the road to Damascus, where he meets the Risen Christ, will be presented, in my article, from the inside (the testimony of Paul expressed in his letters) to the outside (saint Luke’s account in Acts: especially Acts 9:1-19a; with references also to the other two stories of Luke on the same event: Acts 22:1-21 and Acts 26:9-23). In order to analyze Paul’s testimony on the road to Damascus as it is presented in his letters we will focus on the First Letter to the Corinthians (1Cor 15:3-1

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Mielcarek, Krzysztof Wojciech. "Mary in the Apostolic Church in the Light of the Lucan Writings." Biblical Annals 10, no. 4 (2020): 599–614. http://dx.doi.org/10.31743/biban.5610.

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Lukan Mariology does not present a holistic picture of Jesus’ Mother, although no doubt it is fundamentally important for the narrative of Luke-Acts. The Infancy Narrative and the three further traditions disseminated in the main bulk of the Lukan work (Lk 8:21; 11:27-28; Acts 1:14) show that her person cannot be limited to her faith or motherhood only. The author of the third Gospel composed a careful set of scenes in order to share with his readers much fuller picture of Mary. Being a Mother of the Lord, she is also a disciple following God’s will and the teaching of her Son. In this study t

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Wahlen, Clinton. "The Temple in Mark and Contested Authority." Biblical Interpretation 15, no. 3 (2007): 248–67. http://dx.doi.org/10.1163/156851507x184883.

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AbstractThe purpose of this study is to demonstrate that Mark's portrayal of Jesus' temple action reinforces a larger narrative aim: to show that the time of messianic fulfillment for both Jews and Gentiles has come. The study consists of three sections. First, it is observed that the unifying theme of Mark 11:12-25 is not the destruction of the temple but prayer. Second, Jesus' activity in the temple occupies a central place not only in this series of pericopae but in the larger structure of Mark 11-15. Mark shows that Jesus fulfils the original design of the temple by making it a place of pr

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Kynes, Will. "The Trials of Job: Relitigating Job's ‘Good Case’ in Christian Interpretation." Scottish Journal of Theology 66, no. 2 (2013): 174–91. http://dx.doi.org/10.1017/s0036930613000045.

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AbstractApplying the legal metaphor integral to the book of Job, this article re-evaluates the evidence for Job's innocence (Job 42:7). After examining the conflicted testimony of the book itself, the article focuses on exemplars of Christian interpretation throughout history (the author of James, Ambrose, Gregory the Great, Aquinas, Luther, Calvin, Kierkegaard, and Barth) to discuss the various attempts made to come to terms with the final form of the book of Job, including its testimony to Job's complaints. Though some interpreters simply ignore the complaints in their attempts to hold up Jo

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Purba, Nora, and Salomo Sihombing. "<i>Logos </i>is God." Jurnal Teologi Trinity 1, no. 2 (2024): 97–106. https://doi.org/10.62494/jtt.v1i2.16.

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The Gospel of John is one of the four Gospels. It is called the Gospel because it contains news about the journey and ministry of the Lord Jesus as the living Savior. However, the Gospel of John has very different characteristics from the other Synoptic Gospels (Matthew, Mark, Luke). The influence of the Old Testament (OT) is very strong, so we suspect that the identity of Jesus is truly an inseparable part of Jewish history, so that if the Jews reject Christ, they also reject Him who is part of themselves (John 1:11). This paper attempts to elaborate on the identity of λόγος (logos) which is

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Allison, Dale C. "The Eye is the Lamp of the Body (Matthew 6.22–23=Luke 11.34–36)." New Testament Studies 33, no. 1 (1987): 61–83. http://dx.doi.org/10.1017/s0028688500016052.

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The most significant recent contribution to the understanding of Matt 6. 22–23 (= Luke 11. 34–36: Q) comes from Hans Dieter Betz. In his article on ‘Matthew vi.22f. and ancient Greek theories of Vision’ Betz claims to find in the pre-Socratics, in Plato, and in Philo the clues by which the enigmatic logion about the eye as the lamp of the body can best be elucidated. He directs attention to the following texts in particular: (1) Plato, Timaeus 45B–46A. In discussing the creation of the human body by the gods, Plato speaks of the ‘light-bearing eyes’(φωσφόραμματα), and he asserts that, within t

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