Journal articles: 'Luke 23'

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Busey, Robert S. "Luke 22:7–23." Interpretation: A Journal of Bible and Theology 52, no. 1 (1998): 70–73. http://dx.doi.org/10.1177/002096439605200107.

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Ehman, John W. "Luke 23:1–49." Interpretation: A Journal of Bible and Theology 52, no. 1 (1998): 74–76. http://dx.doi.org/10.1177/002096439605200108.

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Orr, Mary C. "Luke 12:13–23." Interpretation: A Journal of Bible and Theology 56, no. 3 (2002): 314–16. http://dx.doi.org/10.1177/002096430005600309.

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Judd, Frank F. "A Case for the Authenticity of Luke 23:17." Bulletin for Biblical Research 27, no. 4 (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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Hughes, Jamie Hacker, Amra Saleem Rao, Neelam Dosanjh, Esther Cohen-Tovée, Jeremy Clarke, and Gita Bhutani. "Physician heal thyself (Luke 4:23)." British Journal of Psychiatry 209, no. 6 (2016): 447–48. http://dx.doi.org/10.1192/bjp.bp.116.185355.

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SummaryThe performance culture of the health service means that the psychological well-being of staff is becoming paramount in maintaining the workforce and in sustaining psychological health and morale. A Charter for Psychological Staff Wellbeing and Resilience is introduced that puts the onus on us and on employers to make the necessary adjustments to their workplace cultures and encourage professionals – us – to break through the barrier of stigma.

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Waters, Michael. "Good Riddance Chicken, and: Luke 23:41." Hopkins Review 11, no. 4 (2018): 512–13. http://dx.doi.org/10.1353/thr.2018.0090.

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DERRETT, J. D. M. "LUKE 2.7 AGAIN." New Testament Studies 45, no. 2 (1999): 263. http://dx.doi.org/10.1017/s002868859800263x.

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In his study ‘Du kataluma à la crèche’, NTS 44 (1998) 618–22, J. Winandy argues that Luke 2.7, διoτι oυκ ην αυτoις τoπoς εν τω καταλυματι, does not imply that an innkeeper sent away (for want of room, τoπoς) one about to give birth, but rather that his convivial καταλυμα was inappropriate for the event. The argument attracts. But Winandy's seven examples of τo[pi]oς do not have this meaning. Each takes τo[pi]oς in the sense of ‘the place where one would expect to find something’. To[pi]oς can indeed mean ‘the appropriate place’ (LXX Job 18.22; Eccles 1.5; 10.4), ‘home’ (LXX 2 Chron 25.10; Job 27.21, 23; Isa 14.2; Jer 4.7), or even a temporary abode (LXX Esdras 1.4). But Luke's allusion eluded Winandy, as it does many of his readers. Isa 66 figures in early Christian apologetic. Matthew's Magi can be found there. Isa 66.19 appears as a parallel to Luke 2.34, and Luke 22.68 recalls Isa 66.4.

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Urban, D. V. "An Allusion to Luke 23:39 in Addison's Cato." Notes and Queries 60, no. 4 (2013): 555–56. http://dx.doi.org/10.1093/notesj/gjt213.

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Whitaker, Robyn J. "A Failed Spectacle: The Role of the Crowd in Luke 23." Biblical Interpretation 25, no. 3 (2017): 399–416. http://dx.doi.org/10.1163/15685152-00253p06.

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That Jesus’ death is uniquely portrayed as a spectacle of death in Luke’s Gospel is widely acknowledged. Most scholarship has focused on the figure of Jesus, his self-control and emotions, to debate how much it concurs with the ancient ideal of noble death. Little attention, however, has been given to the role of the crowd in Luke’s passion. This paper analyzes the role of the crowd in Luke’s passion to argue that Luke has framed the cross in a manner fitting of death in the arena. By emphasizing the crowd’s size, placement, and role in the drama, I argue that Luke presents Jesus’ death as a failed spectacle and suggest some political and theological ramifications.

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Derrett, Duncan. "Luke 6:5D Reexamined." Novum Testamentum 37, no. 3 (1995): 232–48. http://dx.doi.org/10.1163/1568536952662691.

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AbstractIt is very doubtful whether Lk 6:5D goes back to Jesus, but two things are clear: (i) it suits a background lacking a firm common ethical authority, and (ii) for that reason it is repugnant to any who would enforce substantive norms. It comes early in the church's development, though it is no part of any gospel. Parallels at Jn 7:49, 9:41; Lk 11:52Q; and Mt 23:3 are worth comparing with it. In general it takes a position opposite to that adopted by Apostolic Fathers. The idea can be traced to Pentateuchal and Prophetic texts (but not via a Jewish exegesis); and so scripture still influenced norms (irrespective of apologetic). Former explanations of the verse are shown to be superfluous and misdirected.

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Etukumana, Godwin A. "Servant-Leadership as a Model for Christian Community: A Subversive Rhetoric and Ideology in Luke 22:23–27." Religions 15, no. 4 (2024): 391. http://dx.doi.org/10.3390/rel15040391.

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This article carefully examines the meaning of servant leadership as embedded in Luke 22:23–27. We believe that servant leadership as taught by the Lukan Jesus is an ideal leadership style suitable for anyone who aspires for any leadership position. To examine this topic, this article adopts subversive rhetoric to interpret the text in Luke 22:23–27 to understand the embedded ideology within the text. The application of subversive rhetoric and ideology in reading Luke 22:23–27 provides insights into the leadership problems faced in Christian community today. Using subversive rhetoric and ideology as a means of interpretation, this article emphasises that the Lukan text is an invitation to the Christian community to model their leadership style based on the premise of the Lukan Jesus since leadership is the centre of every good governance. The Lukan Jesus instructed his followers not to follow the empire’s leadership style of ruling over people without caring for their wellbeing. However, the article acknowledges that the disciples were instructed to subversively change the leadership style and implement the one that would be of benefit to the entire humanity—the servant leadership model. It concludes that the Luke text aims at introducing a servant leadership system that was against the Roman Empire for the new Lukan community and invites the present Christian community and world leaders to imbibe the ideology of servant leadership style as introduced by the Lukan Jesus and practised by Nelson Mandela.

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EUBANK. "A Disconcerting Prayer: On the Originality of Luke 23:34a." Journal of Biblical Literature 129, no. 3 (2010): 521. http://dx.doi.org/10.2307/25765950.

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Benjamin Wilson. "Directly Addressing “Jesus”: The Vocative Ἰησοῦ in Luke 23:42". Journal of Biblical Literature 136, № 2 (2017): 435. http://dx.doi.org/10.15699/jbl.1362.2017.156585.

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Karris, Robert J. "Luke 23:47 and the Lucan View of Jesus' Death." Journal of Biblical Literature 105, no. 1 (1986): 65. http://dx.doi.org/10.2307/3261111.

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Hunt, Greg. "The Silence of Saturday: Luke 23:50-56 (A Sermon)." Review & Expositor 118, no. 1 (2021): 108–12. http://dx.doi.org/10.1177/00346373211004690.

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Holy Week naturally centers its attention on Good Friday and Easter Sunday. When pondering the good news of God’s liberating love in Christ, everything culminates in Jesus’s crucifixion and resurrection. Not surprisingly, then, Holy Saturday gets short shrift. The gospels themselves have little to say about it, and Christian tradition does nothing of note to mark what it means. The following message, which in its original form was presented as part of an ecumenical Holy Week series, invites worshipers into the pregnant pause of “silent Saturday,” there to lay lives bare in the aftermath of Christ’s death. In the spirit of the first followers of Jesus, for whom resurrection could scarcely be imagined, those with imaginations and willingness to do so can confess their sins, their fears, their frustrations, their doubts. Against the backdrop of today’s yearnings for justice, they can bring their suffering, exhaustion, and disappointment, as well, and find in introspection the gifts of relinquishment and hope.

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Wilson, Benjamin. "Directly Addressing "Jesus": The Vocative Ἰησοῦ in Luke 23:42". Journal of Biblical Literature 136, № 2 (2017): 435–49. http://dx.doi.org/10.1353/jbl.2017.0028.

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Olivier, Lachenaud, Luke Quentin, and Bytebier Benny. "Keetia namoyae (Rubiaceae, Vanguerieae), a new species from eastern Democratic Republic of Congo." Candollea 72, no. 1 (2017): 23–26. https://doi.org/10.15553/c2017v721a2.

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Olivier Lachenaud, Quentin Luke, Benny Bytebier (2017): Keetia namoyae (Rubiaceae, Vanguerieae), a new species from eastern Democratic Republic of Congo. Candollea 72 (1): 23-26, DOI: 10.15553/c2017v721a2

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Jeong, Mark. "The Collapse of Society in Luke 23: A Thucydidean Take on Jesus’ Passion." New Testament Studies 67, no. 3 (2021): 317–35. http://dx.doi.org/10.1017/s0028688520000399.

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Στάσις is an important theme in Luke-Acts, but one that remains understudied. Many Lukan scholars equate στάσις with Roman seditio or treason, thereby overlooking the rich philosophical reflection on στάσις in Greek political thought. In this article, I analyse Luke's use of the concept of στάσις in his depiction of Jesus’ trial against the background of Thucydides’ model of στάσις in book 3 of his history. Thucydides’ reflections on στάσις were highly influential for later historians such as Josephus, and I argue that Luke too employs the common topos of στάσις as a violent internal conflict and not an act of rebellion or insurrection to reveal how the conflict between Jesus and his opponents is symptomatic of a deeper inversion of social bonds and language within a community. He does this, I argue, to set the stage for the story of Acts where στάσεις erupt throughout the Empire wherever the gospel is preached.

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Spencer, Patrick E. "Overwhelmed by Emotions." Novum Testamentum 67, no. 2 (2025): 141–62. https://doi.org/10.1163/15685365-bja10091.

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Abstract While explicit references to Elijah by name cease after the transfiguration scene in Luke 9, verbal and thematic intertextual connections are present elsewhere in the narrative of Luke-Acts, prompting the authorial audience to draw comparisons. Elijah’s actions in 1 Kings 19 are problematic; he goes from unwavering fidelity in the face of adversity in 1 Kings 18 to a fearful flight into the wilderness where he desires death and descends into a corresponding deep sleep. Intertextual connections with the “sleep and wakefulness” type-scene in Luke-Acts, which consists of four episodes (Luke 9:28–36; 22:39–46; Acts 12:1–23; 20:7–12), highlight parallel actions of the disciples, who fail to remain alert and, like Elijah, fall into hypnotic and comatic sleep approaching death. The authorial audience construes the behaviors of both Elijah and the disciples as instances where emotional despondency leads to a loss of cognitive coherence and moral descent.

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Štrba, Blažej. "Joshua’s leadership into the Promised Land epitomized in Luke 23:42." Liber Annuus 64 (January 2014): 273–85. http://dx.doi.org/10.1484/j.la.5.105498.

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Boesenberg, Dulcinea. "Retelling Moses's Killing of the Egyptian: Acts 7 in Its Jewish Context." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 3 (2018): 148–56. http://dx.doi.org/10.1177/0146107918781281.

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In his retelling of Moses's killing of the Egyptian in Acts 7:23–29, Luke casts Moses in the image of Jesus, as a rejected deliverer. Most scholarship on Acts 7:23–29 understands the overarching narrative of Acts as an explanation of the separation of Christianity from Judaism. The Israelites' rejection of Moses, which Luke reads into Exodus 2:11–15, is placed in parallel to the Jews' rejection of Jesus, which is understood as the impetus of Christianity's break from Judaism. I propose an alternative reading of Acts 7:23–29. Given that Luke's retelling of Exodus 2:11–15 has similarities with the retellings of the Egyptian Jewish writers Artapanus and Philo, and that Luke's use of Scripture to divide Israel into two streams has similarities with the Damascus Document's use of Scripture, I argue that Luke's retelling of Moses's killing of the Egyptian is best read within the Judaism of his time.

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Riesner, Rainer. "Back To the Historical Jesus Through Paul and His School (the Ransom Logion—Mark 10.45; Matthew 20.28)." Journal for the Study of the Historical Jesus 1, no. 2 (2003): 171–99. http://dx.doi.org/10.1177/147686900300100204.

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AbstractLuke knew the Ransom logion (Mk 10.45/Mt. 20.28) from his special tradition. In the ethical context of Jesus' farewell address, Luke (22.27) re placed it by another word of Jesus. But at three other prominent places Luke made use of parts of the Ransom logion. The introduction is cited in Lk. 19.10. According to Luke, Paul referred to the Ransom logion in his farewell address at Miletus in a sacrificial (Acts 20.28) and in an ethical (Acts 20.35) dimension, thus showing the apostle to be a true follower of Jesus. Reminiscences of the Ransom logion can be found in two other texts of the Pauline school with possible connections to Luke (Col. 1.13-14; 1 Tim. 2.5-6). Already Paul knew the Ransom logion. With some kind of introductory formula he gives its substance in 1 Cor. 9.19-23 and 10.33— 11.1 and there are other probable (1 Cor. 7.22-23; Phil. 2.7; Rom. 5.15) or possible (Gal. 1.4; 1.10; 2.17, 20; 3.13; 4.5; Rom. 15.8-9) allusions. The Ransom logion might have played a role in the dispute between Paul and Peter at Antioch (Gal. 2.17-21) around 48 and apparently has shaped the pre-Pauline credal formula in 1 Cor. 15.3-5 in the 30s. All this strengthens the trust in the authenticity of the Ransom logion. The tradition history of this particular logion might offer some general insights in the different streams of the Jesus tradition in the early Church.

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Tamyong, Rospianti. "Kemanusiaan Yesus Kristus." Jurnal ILUMINASI 1, no. 1 (2023): 44–51. https://doi.org/10.71401/iluminasi.v1i1.6.

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Jesus truly appeared as a human being in the following realities: According to the genealogy, Jesus' ancestors were traced back to Abraham (Matt 1:1-17). Jesus was born to his mother Mary, being male, wrapped in swaddling clothes and laid in a manger (Luke 2:1-7). He worked as a carpenter (Mark 6:3), could become angry (Luke 19:45), experience sadness (14:34), feel hungry (Matt 21:18), thirst (Matt 25:35), fear (Mark 22:44). The humanity of Jesus becomes profoundly evident when he had to undergo the fate experienced by all human beings, namely death (Luke 23:44-49, Mark 15:33-41, Matt 27:45-56, John 19:28-30). These various events aim to affirm that Jesus lived within human history and lived a life like that of ordinary human beings.

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Tornabene, Luke, and Tassell James L. Van. "Redescription of the goby genus Gobiosoma (Teleostei: Gobiidae: Gobiosomatini), with the synonymy of the genus Enypnias." Journal of Natural History 48, no. 23-24 (2014): 1413–37. https://doi.org/10.1080/00222933.2013.840938.

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Tornabene, Luke, Van Tassell, James L. (2014): Redescription of the goby genus Gobiosoma (Teleostei: Gobiidae: Gobiosomatini), with the synonymy of the genus Enypnias. Journal of Natural History 48 (23-24): 1413-1437, DOI: 10.1080/00222933.2013.840938, URL: http://dx.doi.org/10.1080/00222933.2013.840938

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Gousopoulos, Christina. "From Adversaries to Allies: Source Criticism and the Antipas–Pilate Relationship in Luke 23:12." Catholic Biblical Quarterly 86, no. 1 (2024): 84–103. http://dx.doi.org/10.1353/cbq.2024.a918371.

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Abstract: The focus of the present contribution is twofold: first, to offer a source-critical analysis of the alleged relationship between Herod Antipas and Pilate in Luke 23:12; and, second, to subsequently reinterpret the role of their reconciliation within the Lucan passion narrative (v. 12a). To extend Steven Mason's compelling argument of Luke's likely dependence on Josephus, I argue that the feud between the two authorities in v. 12b may have been inspired by or inferred from Luke's engagement with Antiquities 18 and Jewish War 2. I also maintain that, while Antipas and Pilate's reconciliation (and Antipas's involvement in the passion altogether) is probably a Lucan composition without a historical nucleus, their unexpected reconciliation in v. 12a importantly underscores one of the central tenets of the Lucan passion narrative. As Luke subtly urges for his audience, it is precisely the two authorities who were hostile to one another (and who had every reason to convict Jesus if he had proven to be insurgent) who find commonality in that which Jesus's own contemporaries and religious leaders fail to see: his innocence.

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Closterman, Wendy E. "Reading the Gospel of Luke's Walk to Calvary as a Funeral Procession: A Study of Luke 23.27–8." New Testament Studies 70, no. 1 (2024): 51–60. http://dx.doi.org/10.1017/s0028688523000243.

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AbstractThis study offers a fresh explanation for the characterisation of the women in Luke 23.27 as mourning. It argues that the uniquely Lukan material of women mourning on the walk to Calvary subtly fashions that walk into a funeral procession. The phrase μὴ κλαίɛτɛ in the following verse, Luke 23.28, recalls accounts of Jesus bringing the dead to life earlier in the Gospel, thereby evoking the concept of resurrection. Luke 23.27-8 works in conjunction with material later in Chapter 23 about the ritual preparation of Jesus’ body, to portray funerary ritual for Jesus conducted in reverse (the funeral procession precedes rather than follows the preparation of the body). This inverted order of funeral allusions adds extra resonance to the endpoint of the Gospel, casting it as the logical culmination of a reverse funeral—the resurrection of Jesus from death to life. The interpretation in this paper highlights one way that lived ritual experiences among the Gospel's readers, in this case, the paradigm of funeral ritual, informed the narrative technique in the Gospel of Luke, complementing other well-recognised uses of Greco-Roman rhetorical devices and literary themes.

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Frame, Tom. "ANZTLA Conference Sermon: 2 Kings 23:13 and Luke 4:14-21." ANZTLA EJournal, no. 3 (July 9, 2012): 134–36. http://dx.doi.org/10.31046/anztla.vi3.192.

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Wittkowsky, Vadim. "Paul’s Death and Resurrection in Acts 27–28? A Literary Comparison with the Gospel of Luke." Biblical Annals 10, no. 1 (2019): 93–101. http://dx.doi.org/10.31743/biban.4084.

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It was claimed more than once that the journey of Paul and his landing on the shore of Malta in the last two chapters of the Book of Acts can be interpreted as a theological parallel to the account of death and resurrection of Jesus. There are, to be sure, some reasonable arguments in favor of that, such as close relationship between death and death risk or similarities to the journey of Jonah. But can it be convincingly argued that Luke really did intend a parallelism of this kind in Acts 27-28? The paper deals with literary elements of Luke 23-24 in order to make this hypothesis more conclusive.

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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 (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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Derrett, J. Duncan M. "‛On That Night’: Luke 17:34." Evangelical Quarterly: An International Review of Bible and Theology 68, no. 1 (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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Mbonu, Caroline N. "Women in Ministry (Luke 24: 22-23): Where are they in Nigeria Ecclesia?" AFRREV IJAH: An International Journal of Arts and Humanities 6, no. 1 (2017): 54. http://dx.doi.org/10.4314/ijah.v6i1.5.

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Antuña, Luis Menéndez. "Male-bonding, female vanishing. Representing gendered authority in Luke 23:26–24:53." Early Christianity 4, no. 4 (2013): 490. http://dx.doi.org/10.1628/186870313x13843498601204.

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Farrar, Thomas. "Today in Paradise?: Ambiguous Adverb Attachment and the Meaning of Luke 23:43." Neotestamentica 51, no. 2 (2017): 185–207. http://dx.doi.org/10.1353/neo.2017.0011.

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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 (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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Patton, Andrew J. "A Disordered Genealogy and a New Family of Greek New Testament Manuscripts." Novum Testamentum 66, no. 3 (2024): 402–22. http://dx.doi.org/10.1163/15685365-bja10071.

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Abstract Greek New Testament manuscripts frequently format the genealogy of Jesus in Luke in multiple columns. This format has led copyists to introduce errors in the sequence of names by reading the text in the wrong direction. This article presents five manuscripts of the Gospels with catenae which transmit a disordered genealogy of Jesus. The analysis of the disruptions to the sequence of Jesus’s ancestors allows the reconstruction of their exemplar. The article further identifies two codices without commentaries attesting the same pattern of disorder. The other codices with this form of Luke 3:23–38 and the contents of the five catena manuscripts substantiate that they have a common archetype and form a new family of Greek New Testament manuscripts.

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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 of this passage not only the Syriac but also two divergent Greek versions (represented by MS. U and by MS. P and four other MSS.)2 are extant. There are some differences between the three versions, but, apart from the loss of a few lines in MS. U by homoioteleuton at the end of ch. 145 and the beginning of ch. 146,3 the sequence of parables is the same in all three. It begins (at the end of ch. 145) with a mixture of allusions to the parables of the Sower (Matt 13. 3–8, 18–23) and the Tares (Matt 13. 24–30, 37–43), which the author may have known in a conflated version, rather than in the canonical versions. At the beginning of ch. 146 there is a passage which alludes to no known parable. Then the sequence continues with allusions to the parables of the Talents or Pounds (Matt 25. 27; Luke 19. 23), the Pounds (Luke 19. 16, 26), the Unmerciful Servant (Matt 18. 28–34), the Great Supper (Luke 14. 16–24), the Wedding Garment (Matt 22. 2–3, 11–13), the Watching Servants (Luke 12. 35–36),4 the Servant put in Authority (Matt 24. 45–46; Luke 12. 42–43), and the Thief (Gospel of Thomas 21, 103; cf. Matt 24. 43; Luke 12. 39).5 In each case Thomas identifies himself with a character in the parable, and claims either to have done what a praiseworthy character in the parable did (the servant who traded his pound and gained ten, the watching servants whose lamps remained alight, the wise servant who remained vigilant in his master's absence, the householder who stayed awake to guard his house6) or to have done what a blameworthy character in the parable should have done but failed to do (the servant who should have deposited his money with the bankers, the supper guests who should not have made excuses, the wedding guest who should have worn a wedding garment).7

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Jeong, Chang-Kyo. "Luke 23:39-43: Luke’s Personal Eschatology and Salvation - Focus on “Today” and “Paradise”." Korean New Testament Studies 30, no. 1 (2023): 111–38. http://dx.doi.org/10.31982/knts.2023.3.30.1.111.

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Makhanu, Elijah, and Julius Kithinji. "Social Identity Reading of the Genealogy of Jesus Christ (Luke 3:23-38): Lessons on Inclusivity for the Christian Church in Kenya." African Multidisciplinary Journal of Research 1, no. 1 (2024): 82–95. https://doi.org/10.71064/spu.amjr.1.1.261.

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Ethnic identity, viewed as the basis of ones’ belonging or otherwise is one major cause of disunity in both the biblical and contemporary world. The impact of ethnic identity on Christian unity should be viewed as a strong case for the existence of Christians and a key identifier of whose they are. The main objective of this paper is to understand the impact of the ethnic identities in the genealogy of Jesus on unity in the Christian Church, while examining the integrative effects of various ethnic identities in the genealogy of Jesus Christ as recorded in Luke, through the lenses of Social Identity Theory (SIT). Using a library-basedstudy, this paper seeks to demonstrate that Luke employed cultural memory, a view point of SIT to create a new identity among the followers of Jesus through an inclusive agenda that decentralizes ethnicity as presented in Jesus’ genealogy by including some individualcharacters who do not belong to the Jewish ethnic group. By so doing, Luke presents Jesus prototypically as a superordinate Christian identity for the entire human race. Thus, redefining the concept of ‘ethnic belongingness’ in a very revolutionary sense. While reference is made to the Matthean genealogy in terms of social status, it is important to underscore that the anticipated audience of Matthew which is Jewish, limits its scope and application in so far as this paper is concerned. For this reason, the book of Luke is preferred for this study because of its profound concern with universal social issues of the gospel and its spatial descriptions. The various ethnic identities in the genealogy are diverse, heterogeneous and are at the centre of inter-ethnic animosities world over. Similarly, thegenealogy of Jesus comprises of various ethnic groups which share a common ethnic identity in the person of Jesus, but largely disagree on the way that identity should be expressed. While this genealogy spurns centuries of time, providing the lenses through which one can understand shifting priorities and inter-ethnic conflicts, it lays a solid foundation for celebration of unity and a common heritage shared by all members of the body of Christ. The findings of this paper will concretize the foundation for the Christian Church culture that thrives on unity in diversity as demonstrated in the person of Jesus Christ, thus foregrounding the efforts towards ethnic unity in the Christian Church in Kenya.

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Patton, Andrew J. "A New Leaf of GA 2311." Novum Testamentum 67, no. 3 (2025): 402–7. https://doi.org/10.1163/15685365-bja10094.

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Abstract This note presents a new leaf of GA 2311 containing the text of Luke 16:23–17:6. The leaf, held in the Royal Library of Belgium (KBR) and catalogued in a convolute of fragments as MS. II. 2404, 4, was previously known as GA 2599. Its provenance contributes additional information about the history of this Byzantine manuscript of the Gospels.

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Szkredka, Sławomir. ""Father, Forgive Them" (Luke 23:34a): Conflicting Interpretations and the Lucan Territory of Forgiveness." Catholic Biblical Quarterly 84, no. 1 (2022): 80–96. http://dx.doi.org/10.1353/cbq.2022.0004.

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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 the human eye, there is a type of fire, a fire which does not burn but is, as Bury translates, ‘mild’. When we see, this fire, which is both ‘pure’ (είλıκρωές) and ‘within us’ (έντòς ὴμῶν), flows through the eyes and out into the world, where it meets the light of day. Now since like is attracted to like, the light of the eyes coalesces with the light of day, forming one stream of substance. And then, to quote Plato, ‘This substance, having all become similar in its properties because of its similar nature, distributes the motions of every object it touches, or whereby it is touched, throughout all the body, even unto the soul, and brings about the sensation which we term seeing.’ In fine, we see because we have within us a light that streams forth through our eyes.

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Rowlands, Jonathan. "Jesus and the Wings of Yhwh." Novum Testamentum 61, no. 2 (2019): 115–36. http://dx.doi.org/10.1163/15685365-12341623.

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AbstractIn this article the author analyses the lament over Jerusalem (Matt 23:37–39; Luke 13:34–35) and its use of bird imagery. He argues the picture of Jesus as a mother hen builds on an established metaphor that uses the imagery of a protective bird to refer to Yhwh’s divine protection over Israel. The author therefore asserts this pericope most likely portrays Jesus as the person of Yhwh.

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Hays, Richard B. "Reading the Bible with Eyes of Faith: The Practice of Theological Exegesis." Journal of Theological Interpretation 1, no. 1 (2007): 5–21. http://dx.doi.org/10.2307/26421375.

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Abstract This article proposes that faith is the epistemological precondition for reading Scripture well and argues for a recovery of theological exegesis of the Bible. After a short introduction, the second part of the article critically surveys recent arguments for nontheological exegesis (Räisänen, Fox, Meeks). The third part of the article suggests that theological exegesis is not a method but a practice and then programmatically sets forth 12 identifying marks of the practice of theological exegesis. The final section of the article offers an example of the approach advocated here, by giving a reading of Luke 7:18–23. Contrary to the findings of modernist criticism, Luke does not represent a low Christology. By attending more fully to the OT intertexts evoked by this passage, especially Isa 35, we gain a firmer grasp of the theological coherence between Luke's testimony and the church's dogmatic tradition about the identity of Jesus.

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Hays, Richard B. "Reading the Bible with Eyes of Faith: The Practice of Theological Exegesis." Journal of Theological Interpretation 1, no. 1 (2007): 5–21. http://dx.doi.org/10.2307/jtheointe.1.1.0005.

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Abstract This article proposes that faith is the epistemological precondition for reading Scripture well and argues for a recovery of theological exegesis of the Bible. After a short introduction, the second part of the article critically surveys recent arguments for nontheological exegesis (Räisänen, Fox, Meeks). The third part of the article suggests that theological exegesis is not a method but a practice and then programmatically sets forth 12 identifying marks of the practice of theological exegesis. The final section of the article offers an example of the approach advocated here, by giving a reading of Luke 7:18–23. Contrary to the findings of modernist criticism, Luke does not represent a low Christology. By attending more fully to the OT intertexts evoked by this passage, especially Isa 35, we gain a firmer grasp of the theological coherence between Luke's testimony and the church's dogmatic tradition about the identity of Jesus.

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Somov, Alexey. "“He Lifted Up His Eyes” : Translating Luke 16:23 in the Context of Cognitive Interpretation." Journal of Biblical Text Research 35 (October 31, 2014): 291–309. http://dx.doi.org/10.28977/jbtr.2014.10.35.291.

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McIver, Robert K. "One Hundred-Fold Yield – Miraculous or Mundane? Matthew 13.8, 23; Mark 4.8, 20; Luke 8.8." New Testament Studies 40, no. 4 (1994): 606–8. http://dx.doi.org/10.1017/s0028688500024024.

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In the second volume of their ICC commentary on Matthew, as they comment on the parable of the sower, W. D. Davies and Dale C. Allison state that yields of thirty-fold, sixty-fold, or one hundred-fold ‘do not seem obviously out of the ordinary. We therefore register our disagreement with Jeremias. The yield in our parable is not spectacularly overdone.’ Davies and Allison are not alone in saying this of the yield of the seed that fell on the good soil in the parable, although most commentators do interpret the passage in terms of the miraculous yield of the seed sown on the good soil. This matter is of some importance in the interpretation of the parable, though, because if Davies and Allison are correct, then the parable has quite a different focus than that generally understood. The parable would then only highlight the variation in fruitage, not the miraculous yield.

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Kostryukov, Andrey. "“Physician, heal thyself” (Luke 4:23). Professor S. V. Troitsky against the “eastern papacy” of Constantinople." St.Tikhons' University Review 87 (April 30, 2019): 141–48. http://dx.doi.org/10.15382/sturii201987.141-148.

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Guo, Q., Z. J. Zhang, Y. B. Xu, G. H. Li, J. Feng, and Y. Zhou. "Quantitative Trait Loci for High-Temperature Adult-Plant and Slow-Rusting Resistance to Puccinia striiformis f. sp. tritici in Wheat Cultivars." Phytopathology® 98, no. 7 (2008): 803–9. http://dx.doi.org/10.1094/phyto-98-7-0803.

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Stripe rust, caused by Puccinia striiformis f. sp. tritici, is one of the most damaging diseases of wheat (Triticum aestivum) globally. High-temperature adult-plant resistance (HTAPR) and slow-rusting have great potential for sustainable management of the disease. The wheat cultivars Luke and Aquileja have been previously reported to possess HTAPR and slow-rusting to stripe rust, respectively. Aquileja displayed less number of stripes per unit leaf area than Luke, while Luke showed lower infection type than Aquileja at adult-plant stages of growth under high-temperature conditions. The objectives of this study were to confirm the resistances and to map the resistance genes in Luke and Aquileja. Luke was crossed with Aquileja, and 326 of the F2 plants were genotyped using 282 microsatellite primer pairs. These F2 plants and their derived F3 families were evaluated for resistance to stripe rust by inoculation in the fields and greenhouses of high- and low-temperatures. Infection type was recorded for both seedlings and adult plants, and stripe number was recorded for adult plants only. Two quantitative trait loci (QTL) were identified, on the short arm of chromosome 2B, to be significantly associated with infection type at adult-plant stages in the fields and in the high-temperature greenhouse. The locus distal to centromere, referred to as QYrlu.cau-2BS1, and the locus proximal to centromere, referred to as QYrlu.cau-2BS2, were separated by a genetic distance of about 23 cM. QYrlu.cau-2BS1 was flanked by the microsatellite markers Xwmc154 and Xgwm148, and QYrlu.cau-2BS2 was flanked by Xgwm148 and Xabrc167. QYrlu.cau-2BS1 and QYrlu.cau-2BS2 explained up to 36.6 and 41.5% of the phenotypic variation of infection type, respectively, and up to 78.1% collectively. No significant interaction between the two loci was detected. Another QTL, referred to as QYraq.cau-2BL, was detected on the long arm of chromosome 2B to be significantly associated with stripe number. QYraq.cau-2BL was flanked by the microsatellite markers Xwmc175 and Xwmc332, and it explained up to 61.5% of the phenotypic variation of stripe number. It is possible that these three QTL are previously unmapped loci for resistance to stripe rust.

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Herianto, Tjatur. "Kebangkitan Yesus: Analisis Naratif Injil Lukas 23:56-24:12." MELINTAS 35, no. 1 (2020): 57–76. http://dx.doi.org/10.26593/mel.v35i1.4034.57-76.

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The Scriptures are the main guidelines in the Christians’ life of faith. The significance of this role has stimulated various interpretation methods of the Scriptures that are oriented to help the faithful find meanings relevant to their lives. Narrative analysis is one of the methods that are developed to reach fuller understandings and to communicate the biblical messages to a wider context of readers. It pays greater attention to the forms of personal stories and witnesses, which are typical of the Scriptures as well as of human communication model. Doing narrative analysis to the scriptural texts refers to the same elements and techniques as analysing narratives in general. This method explores the narrative elements of a scriptural text as a starting point for its further interpretation, that is, towards imagining the narrator and his or her viewpoints, the characterisation, the plot, the setting (concerning time and place), and the storytelling style. This article examines the resurrection narrative of Jesus Christ in Luke 23:56-24:12 by revealing its previously mentioned narrative elements and offering day-to-day inspirations that might be beneficial to the Christians.

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O’Collins, Gerald. "Buried by His Enemies? Acts 13:28–31." Expository Times 130, no. 9 (2019): 399–403. http://dx.doi.org/10.1177/0014524619833302.

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Paul’s address in Pisidian Antioch seems to differ from Luke 23:50–6 by attributing to those responsible for Jesus’ crucifixion his deposition from the cross and burial in a tomb (Acts 13:27–31). In his major commentary on Luke, François Bovon argued that ‘Jews hostile to Jesus and not a friendly Joseph of Arimathea buried the crucified one. The tradition [in Acts 13] must be older and historically more reliable than the data of the Gospels.’ Pace Bovon, this comment ignored the generic/generalizing usage of the plural. Concerned more with the actions than with the precise agents, Acts attributes to a vague ‘they’ not only Jesus’ condemnation and crucifixion but also his deposition from the cross and burial in a tomb. These four actions correspond exactly to what we read in Luke’s passion narrative. Furthermore, rather than recalling an older tradition, the verses in Acts are a Lukan summary, which contrasted the divine reversal of resurrection with the human sentence that brought Jesus to his death and burial.

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Journal articles on the topic 'Luke 23'

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