This thesis has been written in two parts. The first examines the validity of three hypotheses that have been offered as explanations for the structure of Luke-Acts, in whole or in part. These are the Christian Deuteronomy theory, lectionary. In the second part of the thesis a more positive approach is taken towards understanding the structure of Luke-Acts by examining the possible contributions that might result from studies in Source, Redaction, and Composition Criticism.

This study belongs to one of the categories of hermeneutical issues - the New Testament use of the Old Testament. The writer assumes that Luke uses Malachi’s motifs, especially “Malachi’s eschatological figures’ arrival” motif in Malachi 3 and 4. Malachi’s eschatological figures are the messenger of the Lord (Mal. 3:1)/Elijah (Mal. 4:5-6). Ha Adon is the messenger of the covenant (Mal. 3:1). The writer identifies Ha Adon with the messenger of the covenant. Ha Adon is the “One who comes in the name of the Lord” in Luke. The writer attempts to prove that Luke was greatly influenced by “Malachi’s eschatological arrival” motif. According to the writer’s view, the literary and thematic structure of the Gospel of Luke reflects Malachi’s motif: temple emphasis, the infancy narratives including John’s and Jesus’ births, and the beginnings of John’s and Jesus’ ministries. John’s preaching is reminiscent of Malachi’s oracle. The Lord’s messenger and Ha Adon/the messenger of the Lord are identified as John the Baptist and Jesus respectively, and their missions are fulfilled in Luke. John the Baptist is seen as Malachi’s eschatological Elijah in Luke. The prophecy of Ha Adon’s sudden coming to His temple is fulfilled in Jesus’ three visits to the temple in Luke. The Travel Narrative in Luke echoes “the Way of the Lord” idea in Malachi; “the Way of the Lord” motif has thematically a long history in the Old Testament. “The Way of the Lord” concept in Exodus and Isaiah is reused in Malachi, and is theologically expanded in its meaning in Luke. This study shows that Luke alludes to or reflects Malachi’s themes in addition to “Malachi’s eschatological figures’ arrival” motif. The Gospel of Luke can be seen in the perspective of “the Way of the Lord” motif: the preparation of the Lord’s Way (1:1- 4:13); the presentation of the Lord’s Way (4:14-19:46), and the perfection of the Lord’s Way (19:47-24:53). There are simple allusions to Malachi, and thematic and literary parallels between Malachi and Luke: for example--“the Day of the Lord” theme and “the sending of messengers” motif. “Malachi’s eschatological figures’ arrival” motif is clearly shown in Luke. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

The Master's thesis Prayer in the Luke's Parables first deals with the definition of the parable itself: how the modern narratology understands it, how was this literary form used in the Old Testament and in the New Testament connotations. Further, it discusses the Gospel of Luke as a separate literary unit with an editorial plan regarding especially parables, and also describes the circumstances of its inception, the recipients, contemporary realities, etc. The next part outlines the basic teachings on prayer in the Church Documents. Then the thesis separately analyses both the grammar and the interpretation of three particularly important Luke's parables concerning prayer (L 11,513; L 18,18; 18, L 18,914). Their common contribution to Jesus' teachings on prayer is summarized in the conclusion.

Bibeln är skrivet med ett androcentriskt synsätt. Den är skriven av män, om män och för män. Detta leder till att kvinnorna i biblen är beskrivna utifrån ett manligt perspektiv. I denna uppsats undersöks hur kvinnorna i Lukasevangeliet porträtteras samt hur kvinnobilden som framträder gestaltas i kvinnan som tvättar Jesus fötter i Luk 7:36-50. Detta görs utifrån ett feministiskt synsätt och med en kritiskt granskning av hur detta har uttryckts i tolkningen av perikopen i och med att kvinnan tolkas som prostituerad, trots att detta inte nämns i texten. uppsatsen undersöker frågorna "Hur ser kvinnobilden ut i Lukasevangeliet och hur gestaltas detta i Luk 7:36-50?" samt "Varför har kvinnan i Luk 7:36-50 tolkats som prostituerad?"

This thesis shows that patristic interpretation of the Transfiguration had a sensitivity to visionary and ecstatic motifs within the synoptic Transfiguration narratives, and particularly Luke’s, which prompted a rich breadth of hermeneutic interaction with our texts. I offer the evidence of my survey of the reception history of the Transfiguration in the first 900 years of Christian history as a way of filling a number of gaps in knowledge in modern biblical scholarship concerning the Transfiguration narratives. This thesis begins, in Chapters 1, 2, and 3, with an appraisal of interpretation offered by modern biblical scholars, patrologists, and art historians. Critical comment often overlooks a series of ambiguities in the narratives, particularly the distinct characteristics of Luke’s version. These include the question of whether the disciples enter the overshadowing cloud, the presence of priestly or cultic imagery, visionary motifs frequently found in apocalyptic texts, such as the disciples’ drowsiness, and Peter’s confusion at not knowing what he said. Chapters 4-7 examine the earliest reception in 2 Peter, the Apocalypse of Peter, and the Acts of Peter, explore at some length Origen’s and Tertullian’s interpretation, and also look at Latin and Greek comment after Origen. I show many ancient writers to understand the disciples as experiencing ecstatic vision. Some also use cultic language appertaining to the Jerusalem Temple in their exegesis of the Transfiguration. They also employ the narrative to interpret other prophetic or visionary texts. Many of these distinguishing features of interpretation frequently stem from their attentiveness to the Lucan narrative. Chapter 8 examines the earliest artistic depictions of the Transfiguration from the sixth century onwards. This chapter indicates that many of the visionary and cultic themes we have outlined in previous chapters are frequently overlooked by art historians, and also that Luke’s narrative exercised a greater influence on representation of the Transfiguration than many people have imagined. This thesis concludes with a reconsideration of the visionary character of the Transfiguration narratives. Many of the ambiguities, overlooked details, and distinctive traits we pointed to in our opening chapters will be seen to have had much greater significance through many centuries of early hermeneutic tradition and artistic depiction than is the case in modern historical critical scholarship.

Made available in DSpace on 2016-07-27T13:48:39Z (GMT). No. of bitstreams: 1 MARQUES ALVES MARTINS.pdf: 822137 bytes, checksum: dfbb82b32e5b647556cde82fe2d888f2 (MD5) Previous issue date: 2014-10-21 / Among all the Gospels, the third has a particular merit that derives from the particular character of its author. The Gospel of Luke, serving up fine traits of his own author ship, presents us with a Gospel message in an almost unique way; transpire leaving us the tenderness of Jesus as the humble and the poor. Lucas becomes, among the synoptic, one that most women face the argument being that any investigation into their role in the early Christian communities certainly can not ignore this reference. However, a careful reading of Luke s account of this matter makes you realize how texts about women are marked by tension, linked to a possible ambivalence about the role of women in the Christian community. Luke presents the woman with characteristics of exemplary human greatness, but also hosts women in their weakness: they are sinful, diseased, possessed, widows, etc.. The woman is now exalted, and sometimes decreased. In order to understand the way in which Luke addresses this topic and especially to become clearer sense of the act of Jesus in the Gospel texts evidenced seems necessary, first of all, to clarify what was the social and historical context which women lived in the Mediterranean region in the first century society were based on the patriarch and culturally androcentric structure, ie, the decisions of men predominated. The present work has as its theme: "The relationship of Jesus with women from the perspective of Luke 7:36-50," consists of an analysis of the biblical text. We propose a reinterpretation that is not exegetical nature and some not so much a theological and historical description of the biblical text. But a rereading pointing the essential aspects as human relations established between Jesus, the Pharisees (Simon) and the marginalized of society (women s figure); the centrality of Jesus act of integrating people on the dynamics of the Kingdom of God. / Entre todos os Evangelhos, o terceiro tem um mérito particular que deriva da índole particular de seu autor. O Evangelho de Lucas, servindo-se de finos traços próprios de sua autoria, apresenta-nos uma mensagem evangélica de um modo quase original, deixando-nos transparecer a ternura de Jesus para com os humildes e os pobres. Lucas se torna, entre os sinóticos, aquele que mais enfrenta o argumento das mulheres, sendo que qualquer investigação sobre o papel delas nas comunidades cristãs primitivas não pode certamente prescindir dessa referência. Todavia, uma leitura atenta da narração de Lucas a respeito desse assunto faz perceber como os textos sobre as mulheres estão marcados por certa tensão, ligada a uma possível ambivalência quanto ao papel da mulher na comunidade cristã. Lucas apresenta a mulher com características de grandeza humana exemplar, mas também acolhe a mulher em sua fraqueza: são pecadoras, doentes, possessas, viúvas etc. A mulher ora é exaltada, ora é diminuída. Para se compreender o modo pelo qual Lucas enfrenta este tema e sobretudo para que se torne mais claro o sentido do agir de Jesus evidenciado nos textos evangélicos, faz-se necessário, antes de tudo, esclarecer qual era o contexto social e histórico em que vivia a mulher na região do mediterrâneo no século I. A sociedade se pautava em uma estrutura patriarcal e culturalmente androcêntrica, ou seja, em que predominavam as decisões dos varões. O presente trabalho que tem como tema A Relação de Jesus com as Mulheres na Perspectiva de Lucas 7,36-50 e constitui-se de uma análise desse texto bíblico. Propomos uma releitura que não é de cunho exegético, nem uma descrição teológica e histórica do texto bíblico. Porém, uma releitura que nos aponta aspectos essenciais como as relações humanas estabelecidas entre Jesus, os Fariseus (Simão) e os marginalizados da sociedade (figura da mulher); a centralidade do gesto de Jesus que integra as pessoas na dinâmica do Reino de Deus.

This thesis argues that the rhetoric of perception opens and closes the Gospel of Luke and its sequel, the Acts of the Apostles, and occurs throughout both narratives as a central plot device. The epistemological theme created by this involves how characters understand the major events of the narrative, especially what seems to be a central element: Jesus’ identity as the Messiah and the scriptural necessity of his suffering and resurrection. The suspense created by the rhetoric of perception allows the author to both communicate key tenets of his theology, as well as offer the audience a model for accomplishing the purpose of his writing, to ‘recognise the certainty’ of his story (Luke 1:1–4). In the Gospel of Luke, suspense is created by the juxtaposition of divine revelation to the disciples and the divine concealment that produces their misunderstanding. This conflict reaches its resolution in the Gospel’s final scenes, in which Jesus opens the mind of the disciples to understand the Scriptures, enabling them to understand what was earlier concealed, the scriptural necessity of the Messiah’s death and resurrection. In Acts, the conflict of misunderstanding is no longer primarily internal to the disciples but external: It is a characteristic of those who do not believe, those to whom the disciples-turned-apostles preach, and it must be overcome through the repentance and belief of the hearers. The resolution provided by the conclusion of Acts is much more negative than that of the Gospel: In the Empire’s capital city, far from that place of illumination where the disciples earlier came to understanding, the proclamation of the gospel is essentially rejected by a Jewish audience to whom is applied the description of Isaiah 6:9–10, rich in its epistemological metaphor.

Made available in DSpace on 2016-07-27T13:49:43Z (GMT). No. of bitstreams: 1 VALDIVINO JOSE FERREIRA.pdf: 424669 bytes, checksum: 8d5756cda25f4de3c571302abf1bf074 (MD5) Previous issue date: 2009-08-14 / This research is about the political dimension of the Jesus praxis on the Gospel of Luke. From the fact that this gospel is the popular and historical memory of the communities on the person of Jesus and his project, we discuss the conflicts in Jesus times and after 80 s a.C., especially, the conflicts with the temple of Jerusalem and the Roman Empire. The desire and the practice that intended a transformation on the reality is what we mention as the Jesus political praxis. It is about a releasing praxis that faced the Temple and the Empire. A praxis that intended the ideological release of the Roman Empire, that made people slave through taxes, and intended the liberation from the oppression caused by the religious an political ideology justified by the name of God. Several bible pericope from Luke s gospel are analyzed through this point of view in our research. To conclude we descant about the political praxis of Jesus and it s reflects in present times, in other words, the implications of Jesus political praxis in the political praxis nowadays. / Esta pesquisa aborda a dimensão política da práxis de Jesus no Evangelho de Lucas. Partindo do pressuposto de que o Evangelho de Lucas é a memória popular e histórica de comunidades na pessoa e no projeto de Jesus, refletimos os conflitos que existiam tanto na época de Jesus como posteriormente na década de 80 d.C., em especial, os conflitos com o Templo de Jerusalém e com o Império Romano. O desejo e a prática que visaram a transformação da realidade é o que mencionamos como práxis política de Jesus. Trata-se de uma práxis libertadora que se chocou diretamente com o Templo e o Império. Uma práxis que visou a libertação ideológica do Império Romano, que escravizava e oprimia o povo por meio de impostos, e a libertação da opressão gerada pela ideologia religiosa-política, que se justificava em nome de Deus. Diversas perícopes do Evangelho de Lucas são analisadas nesta perspectiva em nossa pesquisa. Por fim discorremos sobre a práxis política de Jesus e suas nuanças na contemporaneidade, ou seja, as implicâncias da práxis política de Jesus para a nossa práxis política hoje.

O presente trabalho propõe um diálogo entre a teologia e a medicina a partir da análise da cura da mulher que sofria de hemorragia (Lc 8.43-48). A pesquisa se orienta pelo padrão metodológico e exegético praticado pela Faculdades EST e seus orientadores de pesquisa. O trabalho descreve, de forma sucinta, a questão do significado da cura no contexto do primeiro século, a história da medicina, apresentando seu conceito e sua origem, no que implica a doença para o povo primitivo da Mesopotâmia e a doença no Oriente, a mitologia grega e o desenvolvimento da medicina na Grécia, a medicina romana e a medicina entre o povo hebreu. Ele se ocupa também com o autor do Evangelho, que a tradição da igreja atribui a Lucas, o médico, originário de Antioquia da Síria, com a doença que acometia a mulher de Lucas 8.43-48, com o significado físico da doença hemorrágica, com as possíveis causas da hemorragia, com a implicação social e religiosa da doença. O trabalho apresenta uma interpretação exegética do texto em foco, com suas prerrogativas de interpretação, com a análise das variantes textuais e com análise literária do Evangelho de Lucas. O trabalho enfoca também a iniciativa da mulher hemorrágica e sua cura através da ação milagrosa de Jesus. O trabalho também reflete sobre o milagre da cura e a cura como milagre, sobre o milagre na Bíblia, no Antigo e Novo Testamentos e, especificamente, sobre o milagre da cura da mulher hemorrágica e o seu significado físico e social. Por fim, o trabalho elenca um número razoável de obras, com as quais os leitores e pesquisadores do assunto poderão obter outras informações sobre o tema. / This paper proposes a dialog between theology and medicine based on the analysis of the cure of the woman suffering from hemorrhages (Lk 8:43-48). The research is guided by the exegetical and methodological practice of Faculdades EST and its research orientators. The work describes in a brief way, the issue of the meaning of curing in the context of the first century, the history of medicine, presenting its concept and its origin, as it applies to what illness meant to the primitive people of Mesopotamia and to illness in the East, in Greek mythology and the development of medicine in Greece, Roman medicine and medicine among the Hebrew people. It also deals with the author of the Gospel which the tradition of the church attributes to Luke, the doctor, originally from Syrian Antioch, with the illness which plagued the woman in Luke 8:43-48, with the physical meaning of the hemorrhagic illness, with the possible causes of the hemorrhage, with the social and religious implication of the illness. The work presents an exegetical interpretation of the text in focus, with its prerogatives of interpretation, with the analysis of textual variants and the literary analysis of the Gospel of Luke. The work also focuses on the initiative of the hemorrhagic woman and her cure through the miraculous action of Jesus. The work also reflects on the miracle of the cure and the cure as a miracle, about miracle in the Bible, in the Old and New Testament, and specifically about the miracle of the cure of the hemorrhagic woman and its physical and social meaning. Finally, the work lists a reasonable number of works where the readers and the researchers can obtain more information on the theme.

This thesis is a study that has its beginning in Jan Grimells book När identiteter förändras. Grimell uses a method that is called “psychological exegesis”, to find out something about the human identities in biblical stories. This thesis tries this method on female characters in the Gospel of Luke to find out if the method can show us something new about these characters.In addition to the method, this thesis also uses the theory “Dialogical Self Theory”, which is the same theory as Grimell uses. The theory is focused on how a person’s identity operates, and suggest that a person is a collection of “I-positions” that create a me-community, which is the self or the persons identity. An “I-position” is something that a person is, or something that an externally factor makes a person; for example: me as someone who is stressed, me as a mom, or me as a car owner. A person can be all of these things and it is the dialog between the positions that create the identity.The thesis focuses on the Gospel of Luke and especially on two narratives about women; the haemorrhaging woman in Luke 8:40-48 and the woman who anoints Jesus in Luke 7: 36-50. It is on these to characters that the psychological exegesis is made, and the I-positions are analysed and discussed from the theory Dialogical Self Theory. In addition to the Dialogical Self Theory, these women and their I-positions are discussed from a gender, masculinity and intersectionality perspective to find out the women’s contexts and how they affect their I-positions.The aim in this thesis is to see if this way of doing exegesis may help us find new things abouts these characters in the Gospel of Luke, and the discussion concludes that the method and the theory requires a lot from the reader or the interpreter. It also requires making a lot of assumptions, and it is hard to know if they are correct or not. But it also concludes with the help from theories about the world around the text and its context, you may come closer to the characters and the meaning of their stories.