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Journal articles on the topic 'Luke-Acts'

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Published: 4 June 2021
Last updated: 13 June 2025

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1

Mittelstadt, Martin W. "Receiving Luke-Acts." PNEUMA 40, no. 3 (2018): 367–88. http://dx.doi.org/10.1163/15700747-04003005.

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2

Morgan, Robert. "Book Reviews : Acts and Luke-Acts." Expository Times 108, no. 11 (1997): 343. http://dx.doi.org/10.1177/001452469710801113.

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Paffenroth, Kim. "Famines in Luke-Acts." Expository Times 112, no. 12 (2001): 405–7. http://dx.doi.org/10.1177/001452460111201203.

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4

Duba, Arlo. "Disrupted by Luke–Acts." Theology Today 68, no. 2 (2011): 116–22. http://dx.doi.org/10.1177/0040573611405882.

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Morgan, Robert. "Book Review: A Lot of Luke-Acts: The Unity of Luke-Acts." Expository Times 111, no. 9 (2000): 311. http://dx.doi.org/10.1177/001452460011100911.

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6

Gregory, Andrew. "The Reception of Luke and Acts and the Unity of Luke—Acts." Journal for the Study of the New Testament 29, no. 4 (2007): 459–72. http://dx.doi.org/10.1177/0142064x07078996.

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This article argues that Irenaeus and the author of the Muratorian Fragment each read Luke and Acts as two elements of one literary whole, but that Irenaeus's understanding of what this literary unity entails appears to have been different from that of many modern scholarly readings of Luke—Acts. It also argues that there is reason to believe that Luke intended his two volumes to circulate together, and offers hermeneutical reflections on the fact that they have not always been read in this way. Two different approaches to the reception of Luke and Acts are identified and the merits of each are discussed.
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7

Weinert, Francis D. "Luke, Stephen, and the Temple in Luke-Acts." Biblical Theology Bulletin: Journal of Bible and Culture 17, no. 3 (1987): 88–90. http://dx.doi.org/10.1177/014610798701700303.

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8

Barus, Armand. "KONSEP MISKIN DALAM LUKAS-KISAH PARA RASUL." Jurnal Amanat Agung 16, no. 2 (2021): 1–40. http://dx.doi.org/10.47754/jaa.v16i2.465.

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Abstrak: Kemiskinan dalam Injil Lukas-Kisah Para Rasul seharusnya tidak dipahami sebagai kemiskinan rohani atau kemiskinan sosial atau kemiskinan moral. Kemiskinan dalam Injil Lukas-Kisah Para Rasul merujuk kepada kemiskinan ekonomi. Kesimpulan demikian diperoleh melalui perbandingan narasi unik dalam Lukas, narasi dalam Lukas dan Matius, dan narasi dalam Lukas, Matius, dan Markus. Lukas kemudian mendemonstrasikan dalam kitab Kisah Para Rasul bagaimana jemaat Kristen perdana memberi perhatian serius terhadap orang miskin materi. Kesatuan Injil Lukas-Kisah Para Rasul masih tetap dipertahankan meski konsep miskin yang dominan dalam Injil Lukas absen di dalam Kisah Para Rasul. Kata Kunci: Injil Lukas, Kisah Para Rasul, tradisi L, tradisi Q, kesatuan Lukas-Kisah Para Rasul, miskin. Abstract: Poverty in Luke-Acts should not be understood as spiritual or social or moral poverty. Poor people in Luke-Acts refer to the economically poor. This conclusion is reached through comparing narration unique to Luke, narrations in Luke and Matthew, and narrations in Luke, Matthew, and Mark. Luke then demonstrates in Acts how early Christian church seriously gave attention to the economically poor people. Unity Luke-Acts can be sustained although the concept of poverty which is dominant in Luke is absent in Acts. Keyword: Luke, Acts, L tradition, Q tradition, Unity Luke-Acts, poor.
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9

Callan, Terrance. "The Preface of Luke-Acts and Historiography." New Testament Studies 31, no. 4 (1985): 576–81. http://dx.doi.org/10.1017/s0028688500012108.

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It has long been almost taken for granted that Luke-Acts is a historical work. Recently, however, C. H. Talbert has argued that Luke-Acts is biography rather than history, thereby re-opening the question of the genre of Luke-Acts. In what follows I will discuss one feature of Luke-Acts which does not support the contention that it is biography. I will argue that the preface of Luke-Acts resembles the prefaces of histories more than those of biographies or any other ancient prose writings. And I will further attempt to specify what historical prefaces it most resembles, and thus what sort of historian, on the evidence of the preface, the author of Luke-Acts was Comparison of prefaces cannot by itself settle the question of the genre of Luke-Acts, but it may make an important contribution. It is often true (and certainly true in the case of Luke-Acts) that the author speaks most directly in his preface. Because of this the preface may provide the best indication of the writer's own understanding of what he is doing, which is an important consideration in addressing the question of genre.
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10

Smith. "Interrupted Speech in Luke-Acts." Journal of Biblical Literature 134, no. 1 (2015): 177. http://dx.doi.org/10.15699/jbl.1341.2015.2834.

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11

Menzies, Robert P. "The Spirit in Luke-Acts." Pneuma 43, no. 3-4 (2021): 409–41. http://dx.doi.org/10.1163/15700747-bja10052.

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Abstract A careful reading of Luke-Acts reveals that there was development in the early church’s understanding of the Spirit’s work. Luke’s pneumatology is different from that of Paul (and John). Unlike Paul, who frequently speaks of the soteriological dimension of the Spirit’s work, Luke consistently portrays the Spirit as a prophetic gift, principally directed toward others and understood as the source of power for service. The soteriological affirmations common to Paul are lacking in Luke-Acts and conflict with Luke’s narrative at various points (Luke 11:13; Acts 8:16, 19:2). Although Luke’s perspective is ultimately harmonious with that of Paul, Luke’s unique contribution to a holistic theology of the Spirit needs to be affirmed. By highlighting Luke’s desire to present Pentecost as a model for his Christian readers, Pentecostals are doing just that.
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12

윤철원. "Narrative Politics in Luke-Acts." Korean Evangelical New Testament Sudies 11, no. 3 (2012): 643–78. http://dx.doi.org/10.24229/kents.2012.11.3.005.

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13

Kiley, Mark. "Roman Legends and Luke—Acts." Biblical Theology Bulletin: Journal of Bible and Culture 39, no. 3 (2009): 135–42. http://dx.doi.org/10.1177/0146107909106757.

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14

Vinson, Richard B. "The God of Luke–Acts." Interpretation: A Journal of Bible and Theology 68, no. 4 (2014): 376–88. http://dx.doi.org/10.1177/0020964314540105.

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15

Heil, Christoph. "ARIUS DIDYMUS AND LUKE-ACTS." Novum Testamentum 42, no. 4 (2000): 358–93. http://dx.doi.org/10.1163/156853600506744.

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16

Smith, Daniel Lynwood. "Interrupted Speech in Luke-Acts." Journal of Biblical Literature 134, no. 1 (2015): 177–91. http://dx.doi.org/10.1353/jbl.2015.0012.

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17

Brown, Kris. "How Acts Means." Horizons in Biblical Theology 38, no. 1 (2016): 74–87. http://dx.doi.org/10.1163/18712207-12341316.

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In his gospel, Luke is caught up in the power of metaphor, in Jesus’ assertions that the kingdom of heaven is here. In Acts, on the other side of Jesus’ ascension, Luke is left with here where the kingdom of heaven just was. If the miracles of Acts suggests that the kingdom of heaven keeps popping out again, what Luke narrates in Acts is his discovery/rediscovery of this kingdom, outside of metaphor, fact by fact. Acts makes meaning for us as we begin to see how we might connect what is right in front of us to the kingdom of God.
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18

Macchia, Frank D. "Prophetic Jesus, Prophetic Church: A Response to Luke Timothy Johnson." Journal of Pentecostal Theology 22, no. 1 (2013): 26–30. http://dx.doi.org/10.1163/17455251-02201005.

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Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church defends the book of Acts against those who reject it for being a triumphalist departure from the prophetic ministry of Jesus highlighted in the Gospels. To lift up the prophetic nature of the Church in Acts, Johnson places Acts next to Luke in order to highlight the prophetic themes that Luke develops between the two books. While affirming Johnson’s basic arguments, the following article seeks among other things to strengthen the links between Luke and Acts by emphasizing the role of Jesus as the exalted Lord who imparts the Spirit.
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19

Levine, Amy-Jill, and Joseph Tyson. "Luke, Judaism, and the Scholars: Critical Approaches to Luke-Acts." Jewish Quarterly Review 91, no. 1/2 (2000): 228. http://dx.doi.org/10.2307/1454799.

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20

Baker, Daniel J. "The Complete Theological Program of Acts 2:17–21 in Luke-Acts." Pneuma 42, no. 1 (2020): 50–67. http://dx.doi.org/10.1163/15700747-04201001.

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Abstract Interpreters commonly connect Luke 4:18–19 and Acts 2:17–21 as programmatic passages in Luke-Acts. However, the program of Acts 2:17–21 they typically develop is less than what Luke actually presents. Luke’s program includes five elements that speak loudly throughout Luke-Acts: (1) a distinct salvation history; (2) a new deluge of the Spirit; (3) a new universality of prophecy; (4) a new diversity of spiritual gifts; and (5) a new promise of salvation in Jesus’s name. Each of these needs to speak if Luke’s narrative intentions are to be heard. The study wrestles first with the intricate craftsmanship of the author as narrator in setting up Acts 2:17–21 and then explores the five elements of the theological program of the passage. Though not developed fully, this program is also seen as encompassing the whole church age and the entire NT.
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21

Schaser, Nicholas J. "Unlawful for a Jew? Acts 10:28 and the Lukan View of Jewish-Gentile Relations." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 4 (2018): 188–201. http://dx.doi.org/10.1177/0146107918801512.

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Most scholars read Peter's claim that it is unlawful for Jews to associate with Gentiles (Acts 10:28a) as an accurate statement on Jewish-Gentile relations according to Luke. However, Luke problematizes this view by showing Peter to be unaware of Jewish-Gentile interactions that preceded him, both in Israel's Scriptures and Luke–Acts. Rather than reflecting the exclusionary state of pre-Christian Judaism, Acts 10:28a constitutes a fallacy that Luke invalidates via intertextual references to ethnic inclusivity throughout biblical history. Peter's misunderstanding provides Luke with the theological rationale for Paul to take the missionary mantle from Peter as the apostle to the Gentiles.
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22

Balch, David L. "Luke-Acts:Political Biography/Historyunder Rome. On Gender and Ethnicity." Zeitschrift für die neutestamentliche Wissenschaft 111, no. 1 (2020): 65–99. http://dx.doi.org/10.1515/znw-2020-0003.

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AbstractIn the Hellenistic-Roman world, both philosophical schools (Platonists) and ethnic groups (Romans, Athenians, Judeans) were committed to the authority of founder figures. Dionysius, Josephus, and Luke included biographies of their founders (Romulus, Moses, Jesus) within their historical works. Luke-Acts also acculturated Roman politics: 1) Luke narrated the official leadership of early Pauline assemblies exclusively by males, not narrating earlier leadership by women (Junia, Euodia, Syntyche). 2) Luke gave Jesus an inaugural address “to declare God’s age open and welcome to all [nations]” (Luke 4:19 quoting Isa 61:2), urging Luke’s auditors to become multiethnic. Peter instituted this crossing of ethnic boundaries in Judea (Acts 10) and Paul “accepted all” in Rome (Acts 28:30), the concluding sentence of the two volumes.
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23

Weaver, John B. "Narratives of Reading in Luke-Acts." Theological Librarianship 1, no. 1 (2008): 22–37. http://dx.doi.org/10.31046/tl.v1i1.27.

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The six narrations of reading in the Gospel of Luke and Acts of the Apostles reflect an oral/aural culture in which texts and traditions were routinely experienced through verbal recitation and reading. These narratives of reading also participate in ancient moral discourses that highlight the importance of the reader’s character in the event of reading. When read within their cultural and narrative contexts, Luke’s accounts are seen to represent reading as a practice that shapes community by virtue of the reader. This insight is of special significance to the depiction of Jesus and the people of God in Luke-Acts. These conclusions raise a number of questions for theological librarians about present-day approaches to reading and research.
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24

Bassler, Jouette M., Joel B. Green, and Michael C. McKeever. "Luke-Acts and New Testament Historiography." Journal of Biblical Literature 115, no. 3 (1996): 570. http://dx.doi.org/10.2307/3266930.

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25

Huffman, Douglas S. "Characters and Characterization in Luke-Acts." Bulletin for Biblical Research 27, no. 3 (2017): 432–34. http://dx.doi.org/10.5325/bullbiblrese.27.3.0432.

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26

Daneshmand, Justin L. "Christus Victor Soteriology in Luke-Acts." Expository Times 133, no. 4 (2022): 176–77. http://dx.doi.org/10.1177/00145246211070507.

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27

Wansbrough, Henry. "Images of Judaism in Luke—Acts." Journal of Jewish Studies 47, no. 1 (1996): 159–60. http://dx.doi.org/10.18647/1869/jjs-1996.

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28

Morgan, Robert. "Book Reviews : Luke-Acts as Epic." Expository Times 112, no. 1 (2000): 27–28. http://dx.doi.org/10.1177/001452460011200112.

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29

Hinson, E. Glenn. "Persistence in Prayer in Luke-Acts." Review & Expositor 104, no. 4 (2007): 721–36. http://dx.doi.org/10.1177/003463730710400404.

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30

Dowling, Elizabeth V. "Luke-Acts: Good News for Slaves?" Pacifica: Australasian Theological Studies 24, no. 2 (2011): 123–40. http://dx.doi.org/10.1177/1030570x1102400201.

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31

Marshall, I. Howard. "Reading the Book 7. Luke-Acts." Expository Times 108, no. 7 (1997): 196–200. http://dx.doi.org/10.1177/001452469710800702.

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32

Schwartz, Daniel R., and Robert L. Brawley. "Brawley's "Luke-Acts and the Jews"." Jewish Quarterly Review 80, no. 3/4 (1990): 427. http://dx.doi.org/10.2307/1454994.

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33

Viljoen, Francois P. "Jesus as Intercessor in Luke-Acts." Acta Patristica et Byzantina 19, no. 1 (2008): 329–49. http://dx.doi.org/10.1080/10226486.2008.11745799.

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34

Dowd, Sharyn Echols. "Luke, Judaism, and the Scholars: Critical Approaches to Luke-Acts (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 2 (2001): 158–61. http://dx.doi.org/10.1353/sho.2001.0137.

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35

Reece, Steve. "Echoes of Plato’s Apology of Socrates in Luke-Acts." Novum Testamentum 63, no. 2 (2021): 177–97. http://dx.doi.org/10.1163/15685365-12341681.

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Abstract As a literate and well-educated person, the author of the Gospel of Luke and the Acts of the Apostles (“Luke”) would have been familiar with Plato’s Apology of Socrates, one of the most widely-known ancient Greek texts in the Mediterranean world in the 1st century CE. Indeed, it appears that “Luke” may have used his, and his readers’, familiarity with stories about the life, trial, and death of Socrates, and with the account in Plato’s Apology of Socrates specifically, as an interpretive tool in three “trial” scenes narrated in Luke-Acts: those of Jesus, Peter, and, most obviously, Paul.
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36

Hauck, Marion Christina. "„… durch das Blut des Einzelnen“." Novum Testamentum 63, no. 2 (2021): 207–20. http://dx.doi.org/10.1163/15685365-12341693.

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Abstract In scholarly exegetical literature, there exists an important debate concerning whether Luke interprets the death of Jesus soteriologically in Luke-Acts. The passages Luke 22:19–20 and Acts 20:28 have been the centre of attention in this discussion. This essay presents a contribution to the debate by focusing on Acts 20:28: Maintaining the primary meaning of the term ἴδιος (“separate,” “distinct”) the author suggests a new translation of the prepositional phrase διὰ τοῦ αἵµατος τοῦ ἰδίου. The new reading conveys a more ecclesiological interpretation of the death of Jesus and has the advantage of being able to integrate Acts 20:28 into Luke’s wider conceptual framework.
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Blumenthal, Christian. "Die Pfingstpredigt des Petrus – Ihr Beitrag zur Etablierung Jesu als Protagonisten der Apostelgeschichte und zur konzeptionellen Einheit des lukanischen Doppelwerkes." Zeitschrift für die neutestamentliche Wissenschaft 109, no. 1 (2018): 76–100. http://dx.doi.org/10.1515/znw-2018-0004.

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Abstract: In the current debate on the interrelationship of Luke-Acts, the portrayal of the literary figure of Jesus in Acts is believed to function as a conceptual bond, reflecting the unity of both writings. This assumption is further strengthened by way of Peter’s Pentecostal preaching in Acts 2, which establishes the risen Christ as the sublime main character in acts and his connection to God, thus linking Acts to Luke on a narrative level.
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38

Jipp, Joshua W. "The Beginnings of a Theology of Luke—Acts: Divine Activity and Human Response." Journal of Theological Interpretation 8, no. 1 (2014): 23–43. http://dx.doi.org/10.2307/26373860.

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ABSTRACT Whereas NT theology has been the subject of a large amount of sophisticated analysis, the lack of methodological reflection regarding what it means to speak of the theology of a distinct NT text is surprising, especially given that the task is foundational, one would suppose, for the larger project. One should begin, then, by asking the methodological question: what does it mean to speak of a theology of a distinct NT text? Related, what is theology, and how does it, or how should it, determine the task of writing a theology of Luke–Acts? What sets apart a theology of Luke–Acts from, say, a literary analysis, a motif-oriented study, or a historiographical examination? And what is the relationship between theology and genre, in this instance, theology and narrative? My basic claim is that a "theology of Luke–Acts" should render the kerygmatic intention of Luke in such a way so as to explicate the epistemological, existential, and theological claims that Luke's narrative makes on the reader. The subject of Luke–Acts is the living God as revealed in Jesus Christ and, as Acts would have us affirm, within his church. Therefore, to speak of a theology of Luke–Acts presumes that God's presence is truly experienced within the lives of his people through these writings. A theology of a NT composition, then, should include both rigorous historical and literary attention to the text as well as attention to the way the biblical text elicits human faith, knowledge of God, and humanity's relation to God.
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Jipp, Joshua W. "The Beginnings of a Theology of Luke—Acts: Divine Activity and Human Response." Journal of Theological Interpretation 8, no. 1 (2014): 23–43. http://dx.doi.org/10.2307/jtheointe.8.1.0023.

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ABSTRACT Whereas NT theology has been the subject of a large amount of sophisticated analysis, the lack of methodological reflection regarding what it means to speak of the theology of a distinct NT text is surprising, especially given that the task is foundational, one would suppose, for the larger project. One should begin, then, by asking the methodological question: what does it mean to speak of a theology of a distinct NT text? Related, what is theology, and how does it, or how should it, determine the task of writing a theology of Luke–Acts? What sets apart a theology of Luke–Acts from, say, a literary analysis, a motif-oriented study, or a historiographical examination? And what is the relationship between theology and genre, in this instance, theology and narrative? My basic claim is that a "theology of Luke–Acts" should render the kerygmatic intention of Luke in such a way so as to explicate the epistemological, existential, and theological claims that Luke's narrative makes on the reader. The subject of Luke–Acts is the living God as revealed in Jesus Christ and, as Acts would have us affirm, within his church. Therefore, to speak of a theology of Luke–Acts presumes that God's presence is truly experienced within the lives of his people through these writings. A theology of a NT composition, then, should include both rigorous historical and literary attention to the text as well as attention to the way the biblical text elicits human faith, knowledge of God, and humanity's relation to God.
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40

KLINGHARDT, MATTHIAS. "Markion vs. Lukas: Plädoyer für die Wiederaufnahme eines alten Falles." New Testament Studies 52, no. 4 (2006): 484–513. http://dx.doi.org/10.1017/s0028688506000270.

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For the last 150 years the Gospel of Marcion has been considered to be an abbreviated edition of the canonical Luke. This article renews the reverse hypothesis of Marcion's priority to Luke, Luke therefore being a revised and enlarged edition of Marcion. The arguments include a critique of the traditional view, based primarily on its failure to verify Marcion's alleged editorial concept on the basis of his text, and to solve the problem what Marcion would have done with Acts. On the other hand, the beginning of Luke (esp. 1.1–4; 4.16–30) suggests that the differences between both editions are best understood as Lukan additions to Marcion rather than Marcionite abbreviations of Luke. This Lukan, anti-Marcionite revision is very close to the Four-Gospel-collection and first created the unity of Luke–Acts.
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41

Sanders, Jack T. "Who Is a Jew and Who Is a Gentile in the Book of Acts?" New Testament Studies 37, no. 3 (1991): 434–55. http://dx.doi.org/10.1017/s0028688500015964.

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It has been now nearly a quarter century since W. C. van Unnik labelled the two-volume work to which we refer in abbreviated form as Luke–Acts as ‘a storm center in contemporary scholarship’. He referred in particular to the issues of redaction criticism, of the purpose of Acts, of the theological approach in Luke–Acts to the problem of the delay of the parousia, of the author's treatment of Paul, of the character and function of the speeches in Acts, and of whether it was proper to refer to the theological position of Luke–Acts as ‘early Catholic’ and therefore, in the minds of the German Lutheran theologians who were raising that question, as degraded, fallen from the early purity of Paul's Christianity, and unworthy of theological consideration today.
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42

White, Aaron W. "I. Howard Marshall." Evangelical Quarterly 93, no. 2 (2022): 101–5. http://dx.doi.org/10.1163/27725472-09302013.

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Abstract In 1970, I. H. Marshall published Luke: Historian and Theologian. The influence Marshall had by the publication of Luke: Historian and Theologian has been seen in the various effects the book had on redaction-criticism in the field of New Testament studies, and how Luke, the writer of Luke-Acts, has since been appreciated as both a theologian and an historian, not one or the other, as it was before Marshall’s work. In 2021 at the 73rd national meeting of the Evangelical Theological Society and after a one-year postponement following the global pandemic, the Luke-Acts steering committee celebrated the 50th year of the publication of Marshall’s book with a section specifically dedicated to aspects of the book and its legacy.
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43

Smith, Daniel Lynwood, and Zachary Lundin Kostopoulos. "Biography, History and the Genre of Luke-Acts." New Testament Studies 63, no. 3 (2017): 390–410. http://dx.doi.org/10.1017/s0028688517000091.

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Genre looms large in contemporary Lukan scholarship. While many scholars are content to label Luke as biography and Acts as history, others argue that both volumes must belong to a single genre. This solution preserves the generic unity of Luke-Acts by shoehorning one or both volumes into ill-fitting categories; such a move only makes sense within an understanding of genre-as-classification. By exploring recent scholarship on genre and privileging ancient practice over ancient theory, we propose reading Luke-Acts as a unified narrative influenced by and modelled after a wide range of Greek prose narratives, rather than representing one genre in particular.
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44

Carroll, John T. "Book Review: Luke, Judaism, and the Scholars: Critical Approaches to Luke-Acts." Interpretation: A Journal of Bible and Theology 55, no. 2 (2001): 200. http://dx.doi.org/10.1177/002096430005500217.

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45

Selvatici, Monica. "Constructing Christian identity in 'Luke-Acts': the purpose of Pharisees in Lukan theology." Romanitas - Revista de Estudos Grecolatinos, no. 10 (February 18, 2018): 170. http://dx.doi.org/10.17648/rom.v0i10.18983.

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The purpose of this article is to analyze the references made by the author of the third gospel and the book of Acts (so-called Luke) to members of the Christian communities in the 1st century CE who defended that Christians had to fully observe Torah laws and who especially defended circumcision for Gentile Christians. Luke refers to them as ‘Pharisees’ in Acts 15, 5. Indirect allusions to these Christian Pharisees are ubiquitous in Luke’s work, showing that this issue was very important within his theology. When writing Luke-Acts, Luke was confronted with the sense of orphanhood of the Gentile Christian movement after the Apostle Paul’s death. Careful analysis of his books reveals more clearly the evangelist’s intent to convince his readers that the Gentile Christian movement is heir of the eschatological blessings promised to Judaism.
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46

Hanges, James C., and John T. Squires. "The Plan of God in Luke-Acts." Journal of Biblical Literature 114, no. 3 (1995): 529. http://dx.doi.org/10.2307/3266292.

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47

Matthews, Christopher R., Mikeal C. Parsons, and Richard I. Pervo. "Rethinking the Unity of Luke and Acts." Journal of Biblical Literature 114, no. 2 (1995): 333. http://dx.doi.org/10.2307/3266963.

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48

D'Angelo, Mary Rose. "Women in Luke-Acts: A Redactional View." Journal of Biblical Literature 109, no. 3 (1990): 441. http://dx.doi.org/10.2307/3267051.

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49

Jipp, Joshua W. "Luke/Acts and the End of History." Bulletin for Biblical Research 32, no. 1 (2022): 100–102. http://dx.doi.org/10.5325/bullbiblrese.32.1.0100.

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50

Tannehill, Robert C. "Israel in Luke-Acts: A Tragic Story." Journal of Biblical Literature 104, no. 1 (1985): 69. http://dx.doi.org/10.2307/3260594.

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