Articoli di riviste: "Luke 9"

1

Smith, Allen. "Sermon on Luke 18:9—14". Expository Times 118, n. 12 (settembre 2007): 604–5. http://dx.doi.org/10.1177/0014524607081702.

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2

Stacy, R. Wayne. "Glimpses of Glory: Luke 9:28-36". Review & Expositor 99, n. 1 (febbraio 2002): 71–87. http://dx.doi.org/10.1177/003463730209900108.

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3

Bock, Darrell L., e Christopher R. Matthews. "Luke, Volume 2: 9:51-24:53". Journal of Biblical Literature 117, n. 1 (1998): 138. http://dx.doi.org/10.2307/3266412.

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4

Gathercole, Simon. "The Heavenly ἀνατολή (Luke 1:78–9)". Journal of Theological Studies 56, n. 2 (1 ottobre 2005): 471–88. http://dx.doi.org/10.1093/jts/fli105.

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5

Foster, Paul. "Exegetical Notes on Luke 9:28–36". Expository Times 118, n. 4 (gennaio 2007): 188–89. http://dx.doi.org/10.1177/0014524606074381.

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6

Bovon, François, e Nancy P. Ševčenko. "Byzantine Art and Gospel Commentary: The Case of Luke 13:6–9, 10–17". Harvard Theological Review 109, n. 2 (aprile 2016): 257–77. http://dx.doi.org/10.1017/s0017816016000055.

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This paper represents a conversation between two disciplines that too rarely enter into dialogue: New Testament studies and the history of Byzantine art. Two gospel passages have been chosen for analysis here: the first is a parable, the parable of the fig tree (Luke 13:6–9); the second, which follows immediately upon the first, is a miracle story that provokes a controversy (Luke 13:10–17). Both passages appear exclusively in the Gospel of Luke. Our joint study will start with exegetical notes on the Gospel of Luke and the history of the interpretation of these particular verses and will then turn to the miniatures that illustrate them in an eleventh-century Byzantine manuscript in the Bibliothèque nationale de France, Parisinus graecus 74 (figs. 1–2). François Bovon has interpreted the Gospel of Luke in a German collection, the Evangelisch-katholischer Kommentar zum Neuen Testament, a series attentive to the history of the reception (Wirkungsgeschichte) of the biblical text in the life of the Christian church. He will explain the two New Testament passages and follow the path of patristic and Byzantine interpretation during these periods.

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7

Hooker, M. D. "Review: Luke 1. A Commentary on the Gospel of Luke 1:1-9:50." Journal of Theological Studies 55, n. 1 (1 aprile 2004): 444–45. http://dx.doi.org/10.1093/jts/55.1.444-a.

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8

Rosik, Mariusz. "Dishonest steward (Luke 16,1-9). Are you sure?" Studia Koszalińsko-Kołobrzeskie 22 (2015): 83–90. http://dx.doi.org/10.18276/skk.2015.22-05.

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9

Ohgita, Noriaki. "Contrast structure in Luke 9：51～19：46". International Journal of Human Culture Studies 2018, n. 28 (1 gennaio 2018): 610–18. http://dx.doi.org/10.9748/hcs.2018.610.

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10

Mawditt, Robert. "Bible Study Notes on Luke 13:1-9". Expository Times 118, n. 5 (febbraio 2007): 236–37. http://dx.doi.org/10.1177/0014524606075056.

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11

Grangaard, Blake R. "Book Review: Luke 1: A Commentary on the Gospel of Luke 1:1–9:50". Interpretation: A Journal of Bible and Theology 57, n. 3 (luglio 2003): 322–24. http://dx.doi.org/10.1177/002096430005700319.

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12

Ravens, D. A. S. "Luke 9.7–62 and the Prophetic Role of Jesus". New Testament Studies 36, n. 1 (gennaio 1990): 119–29. http://dx.doi.org/10.1017/s0028688500010894.

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Chapter 9 is the pivot of Luke's gospel containing, as it does, the transfiguration as well as marking the transition from the Galilee ministry to the journey to Jerusalem. Not only is it rich in incident, it is also rich in the range of titles given to Jesus. It includes the first recognition, outside the infancy narrative, of Jesus' messianic role (9. 20), the first passion prediction of the Son of Man (9. 22) as well as the first mention of the future Son of Man (9. 26). Furthermore, the chapter contains two titles peculiar to Luke, Master (έπιστάτες, 9. 33, 49) and Chosen One (έκλελγμένος, 9. 35). Luke presents this wealth of christological material in answer to the question posed by Herod, ‘Who is this about whom I hear such things?’ (9. 9). The complexity of the christology in Luke 9 stems not only from the variety of the explicit titles but also from Luke's direct mention of, or allusions to, OT prophets who are used as antetypes for the prophetic role of Jesus. The prophetic ideas in the Lucan writings have been set out by Tiede but the importance of the prophetic element in Luke 9 seems to have been somewhat overlooked in the more detailed studies of this chapter. Ellis, in his essay on the sources of the christology of Luke 9, has noted the Moses typology and possible allusions to Isaiah's servant, although it is doubtful whether the use of κλελεγμέ in 9. 35 (cf κλεκτόζ, Isa 42. 1) and the prediction of Jesus' suffering and rejection are sufficient to make the presence of the servant idea here more than speculative.

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Adams, Marilyn McCord. "24 th October: Proper 25 Luke 18:9-14". Expository Times 121, n. 12 (16 agosto 2010): 615–17. http://dx.doi.org/10.1177/00145246101210120504.

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14

Derrett, Duncan. "Luke 6:5D Reexamined". Novum Testamentum 37, n. 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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15

Allison, Dale C. "Rejecting Violent Judgment: Luke 9:52-56 and Its Relatives". Journal of Biblical Literature 121, n. 3 (2002): 459. http://dx.doi.org/10.2307/3268156.

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16

Dowd, Sharyn. "Luke 9:18–27: “Daily” cross-bearing for Jesus’ sake". Review & Expositor 112, n. 4 (19 ottobre 2015): 618–23. http://dx.doi.org/10.1177/0034637315606467.

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17

Hom, Mary Katherine, e Patrick McClure. "A Short Note on Daniel 5 and the “Finger of God” Imagery in Luke 11:20". Novum Testamentum 60, n. 2 (13 marzo 2018): 115–20. http://dx.doi.org/10.1163/15685365-12341592.

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Abstract The “finger of God” allusion in Luke 11:20 is usually recognized to draw from explicit ot occurrences of the phrase, particularly those in Exod 8:15 mt and Deut 9:10. While not denying the influence of those passages, this article aims to explore and elucidate the unique, but oft-neglected contribution of Dan 5 to Luke 11 by way of “finger of God” imagery.

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18

Gibson, Jeffrey B. "Matthew 6:9–13//Luke 11:2–4: An Eschatological Prayer?" Biblical Theology Bulletin: Journal of Bible and Culture 31, n. 3 (agosto 2001): 96–105. http://dx.doi.org/10.1177/014610790103100304.

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19

Langerak, Ana. "Study of the Word: Luke 9:28-36 - Power in Mission". Mission Studies 10, n. 1 (1993): 208–11. http://dx.doi.org/10.1163/157338393x00260.

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20

Kilgallen, John J. "The Pharisee and the Publican (Luke I8:9-I4): The Point?" Expository Times 114, n. 5 (febbraio 2003): 157–59. http://dx.doi.org/10.1177/001452460311400503.

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21

Zwiep, A. W. "The Text of the Ascension Narratives (Luke 24.50–3; Acts 1.1–2, 9–11)". New Testament Studies 42, n. 2 (aprile 1996): 219–44. http://dx.doi.org/10.1017/s0028688500020713.

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It is by no means an exaggeration to claim that the tendency of modern textual critics and exegetes is to regard the long disputed text-critical issue of Luke's final pericope (Luke 24.50–3) as more or less settled in favour of the authenticity of the so-called ‘longer (non-Western) text’ (i.e. containing the phrases κα⋯ ⋯νεφέρετο εἰς τ⋯ν ούρανόν, v. 51 and προσκυνήσαντες αύτόν, v. 52). Typical of the scholarly consensus is the almost unanimous adoption of the disputed words by modern Greek text editions, translations and exegetical studies, a trend which is not least inspired by the fact that the disputed words are attested in the oldest surviving copy of the Gospel of Luke, Papyrus 75 ($$$ = Papyrus Bodmer XIV), an early third-century MS closely affiliated with Codex Vaticanus (B). In the opening chapter of Acts the Textual situation is not essentially different. Despite continuing scholarly debate concerning the antiquity and origin of the Western text tradition (infra), in general, contemporary scholarship supports the ‘Alexandrian’ text.

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22

Carey, Greg. "Moving Things Ahead". Biblical Interpretation 21, n. 3 (2013): 302–19. http://dx.doi.org/10.1163/15685152-1071a0002.

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Recent and influential proposals (Richard Bauckham; James Dunn) have emphasized the role of memory in the composition of the Gospels. Despite the diversity and sophistication of these proposals, they have led to a devaluation of source and redaction analysis among some interpreters. On the contrary, attention to Lukan redaction of Mark, particularly with respect to the sequence of pericopae, reveals both the value of source and redaction analysis and the limitations of memory-oriented accounts of Gospel origins. Lukan transposition manifests itself most clearly in four pericopae: Jesus in Nazareth (Luke 4:16-30), the woman who anoints Jesus (7:36-50), the question of eternal life (10:25-37), and the tradition of the fig tree (13:6-9). Looking at these pericopae one by one, many interpreters debate whether Luke relies on independent traditions; taken as a group, they reveal Luke’s redactional and literary activity. In each instance (a) Luke neatly excises the pericope from its location in Mark’s sequence, (b) Luke changes fundamental dynamics of the pericope, and (c) Luke’s redactional activity favors widely accepted Lukan emphases. Memory-oriented interpretations will undervalue Luke’s emphases in these instances.

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23

Hedrick, Charles W. "Prolegomena to Reading Parables: Luke 13:6-9 as a Test Case". Review & Expositor 94, n. 2 (maggio 1997): 179–97. http://dx.doi.org/10.1177/003463739709400203.

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24

Lambrecht, J. "John the Baptist and Jesus in Mark 1.1–15: Markan Redaction of Q?" New Testament Studies 38, n. 3 (luglio 1992): 357–84. http://dx.doi.org/10.1017/s0028688500021809.

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

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25

Jones, J. Estill. "Book Review: II. Biblical Studies: 35A Word Biblical Commentary Luke 1-9:20". Review & Expositor 88, n. 2 (maggio 1991): 221. http://dx.doi.org/10.1177/003463739108800213.

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26

Loubser, J. A. "WHAT IS BIBLICAL MEDIA CRITICISM? A MEDIACRITICAL READING OF LUKE 9:51-56". Scriptura 80 (12 giugno 2013): 206. http://dx.doi.org/10.7833/80-0-757.

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27

Stegner, William Richard, e Barbara Reid. "The Transfiguration: A Source- and Redaction-Critical Study of Luke 9:28-36". Journal of Biblical Literature 114, n. 3 (1995): 526. http://dx.doi.org/10.2307/3266290.

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28

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, n. 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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Bachmann, Michael. "Jerusalem in Lukasevangelium und Apostelgeschichte". Biblische Zeitschrift 65, n. 2 (28 luglio 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). Older perspectives (advocated amongst others by F. C. Overbeck, E. Haenchen and H. Conzelmann) try to conceive for instance the Stephanus episode (Acts 6–7) and the last scene of Acts in an „anti-Judaic“ manner. But Acts 7:55–56 (cf. Lk 1:11) could hint at the celestial sanctuary, and Acts 28:20 (cf. v. 26–27, esp. v. 27b) names the „hope of Israel“. So a „New(er) Perspective“ could or should be preferable, paying attention to certain features of Luke-Acts, which possibly point to salvation-historical aims of the author.

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30

Löhr, Winrich. "VALENTINIAN VARIATIONS ON LK 12,8-9/MT 10,32". Vigiliae Christianae 57, n. 4 (2003): 437–55. http://dx.doi.org/10.1163/157007203772064595.

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AbstractClement of Alexandria has preserved a fragment of Herakleon, disciple of Valentinus, which comments on Lk 12,8-9 (11) par. The article interprets Herakleon's fragment as a piece of subtle second century Gospel exegesis, considers it in the context of the early Christian exegesis of Lk 12,8-9 par. and compares it with another Valentinian exegesis of the same verse which is related by Tertullian. Some conjectures as to the form of Herakleon's commentary are attempted: Apparently he first quoted the lemma and then commented on it, carefully discussing verse after verse. Method and form of the fragment are close to Herakleon's 'hypomnemata' on the Gospel of John. Our piece, however, probably formed no part of these 'hypomnemata'—Herakleon being the first known Christian exegete who commented both on the Gospel of Luke (taking into account the Synoptic parallels) and the Gospel of John.

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31

Burkett, Delbert. "The Parable of the Unrighteous Steward (Luke 16.1–9): A Prudent Use of Mammon". New Testament Studies 64, n. 3 (6 giugno 2018): 326–42. http://dx.doi.org/10.1017/s0028688518000048.

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The parable of the unrighteous steward encouraged rich individuals outside the Christian community to use their wealth to make friends of Jesus’ poor disciples, specifically by reducing their debts, so that in the eschatological kingdom Jesus’ disciples would receive these benefactors into their eternal dwellings. It had its setting in the efforts of early Palestinian Christians to enlist the financial support of the wealthy. Since many of these did not wish to sell all their possessions and donate the proceeds to the Christian community, this parable suggested an alternative way that the rich could use their wealth to assist the community.

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32

Isaak, Jon M. "Textual Indeterminacy and Determinacy: Klaus Berger's History-of-Effect Hermeneutic (Luke 9:57-62)". Biblical Theology Bulletin: Journal of Bible and Culture 29, n. 4 (novembre 1999): 138–44. http://dx.doi.org/10.1177/014610799902900402.

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Грилихес, Леонид. "Grilikhes, Leonid E., archpriest. «Experience of Reconstruction of Isosyllabic Poetry of the New Testament. Part 3. The Parable of the Rich Man and Lazarus (Lk. 16, 19-31)»". Библия и христианская древность, n. 2(10) (10 luglio 2021): 17–27. http://dx.doi.org/10.31802/bca.2021.10.2.001.

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Настоящая статья продолжает публикации изосиллабических реконструкций на иврит текстов Нового Завета (журнал «Библия и христианская древность», № 4 (8), № 1 (9)) и предлагает реконструкцию притчи о богаче и Лазаре (Лк. 16, 19-31). This article continues the publication of isosyllabic reconstructions in Hebrew of the texts of the New Testament (the journal «Bible and Christian Antiquity», № 4 (8), № 1 (9)) and offers a reconstruction of the Parable of the Rich Man and Lazarus (Luke 16, 19-31).

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Esler, Philip. "CONFLICT: THE PARABLE OF THE GOOD SAMARITAN JESUS AND THE REDUCTION OF INTERGROUP IN THE LIGHT OF SOCIAL IDENTITY THEORY". Biblical Interpretation 8, n. 4 (2000): 325–57. http://dx.doi.org/10.1163/156851500750118953.

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AbstractThis article explores the Parable of the Good Samaritan in its immediate context (Luke 10:25-37), a central New Testament passage, both to assess its meaning for Luke's audience and also to suggest its pertinence to contemporary interest in reducing intergroup tension and conflict, especially between ethnic groups. The article first discusses social identity theory, which was developed by Henri Tajfel et al. and which deals with how groups provide their members a valued sense of identity through (often violent) differentiation from other groups. After next describing the violent history of the intergroup relationship between Judeans and Samaritans, as reflected in New Testament passages such as Luke 9:51-55, the article then presents an analysis of Luke 10:15-37 aimed at determining how Jesus uses the parable to subvert the connection between Judean group identity and the Mosaic law and to propose a new approach to moral behaviour. These exegetical results are then analysed in the light of three approaches to reducing intergroup conflict (crossed categorization, recategorization and decategorization) and the latter is found to be most analogous to the approach taken by the Lucan Jesus. The conclusion suggests the relevance of the parable to contemporary efforts to eliminate intergroup conflict.

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Mielcarek, Krzysztof Wojciech. "Michael Wolter, The Gospel According to Luke: Volume I (Luke 1–9:50) [Baylor-Mohr Siebeck Studies in Early Christianity] (Waco, TX: Baylor University Press 2016)". Biblical Annals 9, n. 4 (19 settembre 2019): 739–48. http://dx.doi.org/10.31743/biban.4838.

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The paper is a review of the two-volume-work of Michael Wolter. English version of his commentary is a valuable work directed to biblical scholars as well as students and wider groups of readers. The analysis focuses especially on the introduction: i.e. the concept of the commentary, its general structure, both author’s and reader’s identity, as well as the theological vision of the Lukan work. The formal feature of the commentary is also evaluated. The last part of the paper gives few examples of Wolter’s approach toward particular pericopes along with some critical observations concerning minor deficiencies or disputable solutions.

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36

Ozawa, Kaori. "K. Mineshige, The Gospel of Luke 1:1-9:50 (NTJ Commentary Series)". Theological Studies in Japan 58 (25 settembre 2019): 102–7. http://dx.doi.org/10.5873/nihonnoshingaku.58.102.

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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, n. 5 (29 marzo 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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Walsh, Richard, e George Aichele. "Metamorphosis, Transfiguration, and the Body". Biblical Interpretation 19, n. 3 (2011): 253–75. http://dx.doi.org/10.1163/156851511x575604.

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Abstract This essay examines the recent movies Avatar and District 9 in conjunction with the so-called "transfiguration stories" of Matt. 17, Mark 9, and Luke 9. It explores the difference between "transfiguration" and "metamorphosis" in these stories, and questions the avoidance of the latter term in English translations of the New Testament, as well as theological implications of the preference for "transfiguration." This tendency is already observable in the ideological dimensions of the New Testament. That the net effect of this translation preference is to obscure monstrous changes to the body of Jesus is made clear through contrast with the movies, and with Franz Kafka's story, "The Metamorphosis."

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39

Chen, Lin, Zi-Yun Tang, Shi-Yun Cui, Zhen-Bao Ma, Hua Deng, Wei-Li Kong, Li-Wen Yang, Chao Lin, Wen-Guang Xiong e Zhen-Ling Zeng. "Biofilm Production Ability, Virulence and Antimicrobial Resistance Genes in Staphylococcus aureus from Various Veterinary Hospitals". Pathogens 9, n. 4 (4 aprile 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 A (spa) typing analyses demonstrated methicillin-sensitive S. aureus (MSSA) ST398-t571, MSSA ST188-t189, and methicillin-resistant S. aureus (MRSA) ST59-t437 were the most prevalent lineage. S. aureus with similar pulsed-field gel electrophoresis (PFGE) types distributed widely in different kinds of samples. The crystal violet straining assays revealed 100% (3/3) of MRSA ST59 and 81.8% (9/11) of MSSA ST188 showed strong biofilm formulation ability, whereas other STs (ST1, ST5, ST7, ST15, ST88, ST398, ST3154 and ST5353) showed weak biofilm production ability. Polymerase chain reaction (PCR) confirmed the most prevalent leucocidin, staphylococcal enterotoxins, ica operon, and adhesion genes were lukD-lukE (49.0%), sec-sel (15.7%), icaA-icaB-icaC-icaR (100.0%), and fnbB-cidA-fib-ebps-eno (100.0%), respectively. Our study showed that the isolates with strong biofilm production ability had a higher prevalence in clfA, clfB, fnbA and sdrC genes compared to the isolates with weak biofilm production ability. Furthermore, 2 ST1-MRSA isolates with tst gene and 1 ST88-MSSA isolate with lukS/F-PV gene were detected. In conclusion, the clonal dissemination of S. aureus of different origins in veterinary hospitals may have occurred; the biofilm production capacity of S. aureus is strongly correlated with ST types; some adhesion genes such as clfA, clfB, fnbA, and sdrC may pose an influence on biofilm production ability and the emergence of lukS/F-PV and tst genes in S. aureus from veterinary hospitals should raise our vigilance.

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40

BOCKMUEHL, M. "'LET THE DEAD BURY THEIR DEAD' (MATT. 8:22/LUKE 9:60): JESUS AND THE HALAKHAH". Journal of Theological Studies 49, n. 2 (1 ottobre 1998): 553–81. http://dx.doi.org/10.1093/jts/49.2.553.

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41

Heininger, Bernhard. "Luke Timothy Johnson, The Gospel of Luke (Sacra Pagina Series 3), Collegeville (Michael Glazier/Liturgical Press) 1991, XII u. 466 S., Ln. £ 24.95; ISBN 0–8146–5805–9." Biblische Zeitschrift 38, n. 1 (22 settembre 1994): 136–37. http://dx.doi.org/10.1163/25890468-03801029.

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42

Perry, John M. "The Evolution of the Johannine Eucharist". New Testament Studies 39, n. 1 (gennaio 1993): 22–35. http://dx.doi.org/10.1017/s0028688500020270.

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It is evident to any serious student of the Fourth Gospel that its treatment of the Christian sacrament of the Eucharist is anomalous. The meaning of John 6.51b-58 is decidedly, even stridently, eucharistic. Yet, despite such obvious eucharistic intent, there is no Johannine account of the eucharistic institution such as we find in 1 Cor 11.23–5 and the later Synoptic accounts of the Last Supper (Mark 14.22–5; Matt 26.26–9; Luke 22.3–6).

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Kingsbury, Jack Dean. "On Following Jesus: the ‘Eager’ Scribe and the ‘Reluctant’ Disciple (Matthew 8.18–22)". New Testament Studies 34, n. 1 (gennaio 1988): 45–59. http://dx.doi.org/10.1017/s0028688500022190.

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The pericope in Matthew entitled ‘on following Jesus’ (8. 18–22) has sparked more than its share of debate this century. Because it is closely paralleled in Luke (9. 57–60), it has been carefully scrutinized both for information regarding the historical Jesus and in terms of its place in the so-called document Q. Correspondingly less attention has been paid to it as a pericope within Matthew itself. The purpose of this article is to examine it afresh precisely as such. New is the claim that one finds the clue to the proper interpretation of key points by relating it to such ‘call passages’ as Matt 4. 18–20, 21–22; and 9. 9 (cf. further 19. 20–22).

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Pattavina, L., N. Casali, L. Dumoulin, A. Giuliani, M. Mancuso, P. de Marcillac, S. Marnieros et al. "Background Suppression in Massive TeO $$_2$$ 2 Bolometers with Neganov–Luke Amplified Light Detectors". Journal of Low Temperature Physics 184, n. 1-2 (14 dicembre 2015): 286–91. http://dx.doi.org/10.1007/s10909-015-1404-9.

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45

Yonathan, Danny. "Memahami Konsep Menyangkal Diri, Memikul Salib dan Mengikut Yesus: Sebuah Analisis Biblikal Lukas 9:23-26". Jurnal Teologi Berita Hidup 1, n. 2 (20 marzo 2019): 121–37. http://dx.doi.org/10.38189/jtbh.v1i2.14.

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From every generation, believers receive instruction that aims to strengthen faith and educate believers to become militant disciples of Christ, and have readiness to serve God in accordance with the true concept of Christian thought. Thus believers must dare to deny themselves, and carry the cross every day and follow Jesus Christ who is the Lord and Savior. This article had purpose to give the understanding biblically the concept of self-denying, carrying cross and following Jesus according to the text of Luke 9:23-26. AbstrakDari setiap generasi, orang percaya menerima pengajaran yang bertujuan untuk meneguhkan iman serta mendidik orang-orang percaya untuk menjadi murid Kristus yang militan, serta memiliki kesiapan untuk melayani Tuhan sesuai dengan konsep pemikiran Kristen yang benar. Orang percaya harus mau menyangkal diri, dan memikul salib setiap hari serta mengikut Yesus Kristus yang adalah Tuhan dan Juruselamat. Artikel ini bertujuan untuk memberikan pemahaman secara biblikal konsep menyangkal diri, memikul salib dan mengikut Yesus sesuai dengan teks pada Lukas 9:23-26.

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Uyovwieyovwe, Isiorhovoja Osbert. "From Holy workers to profiteers in Luke 20:9-16: the waning values of Christian leadership in Nigeria". UJAH: Unizik Journal of Arts and Humanities 20, n. 3 (30 ottobre 2020): 20–39. http://dx.doi.org/10.4314/ujah.v20i3.2.

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The paper examines the biblical underpinnings of virtues that should characterised Christian leadership as stewards. The gradual disappearance of these qualities is evidenced in the cheap exchange of the cherished tradition on the altar of mammon. This phenomenon has had its toll on some religious leaders, who unknowingly have goofed from being holy workers to profiteers in God’s vineyard. The paper adopts expository approach and critical interpretation of the texts. It discovers that while some leaders have remained faithful as God’s servants, others have indulge in the habit of making merchandise of the gospel; bearing ulterior motive as holy profiteers looking for every opportunity to maximise personal gains with caution thrown to the wind. This attitude has not only brought shame and disrespect but disrepute to their persons. Consequently, we have leaders who are depraved indulging in all kinds of vices with unworthy behaviours, such as commercialisation of the gospel, half-baked doctrines and falsification geared towards self-enrichment and woeful threefold manifestation of lust towards wine, women and wealth. The paper therefore concludes by calling on religious leaders to borrow leaf from the life of Prophet Amos who adopted a total denunciation of social evil, rebuking those in political offices sternly without compromise as well as Apostle Paul who set aside all other benefits for the sake of knowing Him, who laboured diligently and earned fame with self-contentment. To shun all forms of undue entanglement with worldly affairs, to seek the face of God and play the prophetic and intercessory roles on behalf of the people which is the primary assignment of holy workers thereby restoring the dignity of leadership and the beauty of the vocation. Keywords: Holyworker, profiteer, mammon, contentment, virtues

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KNOWLES, M. P. "Reciprocity and ‘Favour’ in the Parable of the Undeserving Servant (Luke 17.7–10)". New Testament Studies 49, n. 2 (aprile 2003): 256–60. http://dx.doi.org/10.1017/s0028688503000134.

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At least for Jewish audiences, the meaning of the parable of the undeserving servant (Luke 17.7–10) is clear enough: slaves can claim no credit for doing what they have been ‘commanded’ (the redoubled τα διαταχθεντα of vv. 9–10). Both the passive voice and parallels from Jewish literature indicate that ‘Master’ and ‘slave’ are ciphers for God and the pious. Mishnah 'Abot 1.3, for example, is widely cited: ‘Do not be like slaves who serve the Master for the sake of reward, but be as slaves who serve the Master other than for reward, and let the fear of Heaven be upon you.’ J. D. M. Derrett has adduced a wealth of material documenting master–slave relations in Judaism as they relate to the circumstances depicted in the text.

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Kochenash, Michael. "Political Correction". Novum Testamentum 60, n. 1 (27 dicembre 2018): 1–13. http://dx.doi.org/10.1163/15685365-12341585.

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Abstract In Acts 9:36-43, Tabitha’s name is both transliterated from Aramaic (Tabitha) and translated into Greek (Dorcas). Because both names mean “deer” and this episode follows Peter’s healing of Aeneas, Tabitha’s name can be read as an allusion to Virgil’s Dido, juxtaposing the expansion of the kingdom of God with that of Rome. Virgil’s Aeneid characterizes Dido as a deer and Aeneas as her hunter. Luke initiates the expansion of the kingdom of God by emphasizing its compassion for marginalized individuals (in contrast to Roman disregard). Whereas Rome leaves women dead in the wake of its progression, the agents of the kingdom of God bring women back to life.

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Foster, Paul. "ISAIAH IN LUKE—ACTS P. Mallen, The Reading and Transformation of Isaiah in Luke-Acts (LNTS 367; London: T&T Clark — A Continuum imprint, 2007. £65.00. pp. xii + 245. ISBN 978—0—567—04566—9)". Expository Times 119, n. 9 (giugno 2008): 451. http://dx.doi.org/10.1177/00145246081190090602.

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Cheong, Chong-Seong. "Text as nanjang [marketplace]: A Dialogic Reading of Jesus’ Parable (Luke 16:1-9) with M. Bakhtin, Wõnhyo and Ch’oe Che-u". Korean New Testament Studies 26, n. 4 (31 dicembre 2019): 943–80. http://dx.doi.org/10.31982/knts.2019.12.26.4.943.

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