El Evangelio según Lucas ( griego : Εὐαγγέλιον κατὰ Λουκᾶν , romanizado : Euangélion katà Loukân [1] ), también llamado Evangelio de Lucas , o simplemente Lucas , habla de los orígenes, nacimiento , ministerio , muerte , resurrección y ascensión de Jesús. Cristo . [2] Junto con los Hechos de los Apóstoles , constituye una obra de dos volúmenes que los eruditos llaman Lucas-Hechos ; [3] juntos representan el 27,5% de laNuevo testamento . [4]
El trabajo combinado divide la historia del cristianismo del primer siglo en tres etapas, y el evangelio constituye las dos primeras: la llegada entre los hombres de Jesús el Mesías , desde su nacimiento hasta el comienzo de su misión terrenal en el encuentro con Juan. el Bautista seguido de su ministerio terrenal , Pasión , muerte y resurrección (concluyendo la historia del evangelio per se ). La mayoría de los eruditos modernos están de acuerdo en que las principales fuentes utilizadas para Lucas fueron (a) el Evangelio de Marcos , (b) una colección de dichos hipotéticos llamada fuente Q , y (c) material que no se encuentra en ningún otro evangelio, a menudo denominado L ( para Luke) fuente . [5]
El autor es anónimo; [6] La visión tradicional de que fue Lucas el evangelista , el compañero de Pablo, todavía se presenta ocasionalmente, pero el consenso académico enfatiza las muchas contradicciones entre Hechos y las auténticas cartas paulinas. [7] [8] La fecha más probable para su composición es alrededor del 80-110 d. C., y hay evidencia de que todavía se estaba revisando hasta bien entrado el siglo II. [9]
Composición
Historia textual
Los autógrafos (copias originales) de Lucas y los otros evangelios no se han conservado; los textos que sobreviven son copias de tercera generación, sin dos completamente idénticos. [10] Los primeros testigos (el término técnico para los manuscritos escritos) del evangelio de Lucas se dividen en dos "familias" con diferencias considerables entre ellos, el tipo de texto occidental y el alejandrino , y la opinión dominante es que el texto occidental representa un proceso de revisión deliberada, ya que las variaciones parecen formar patrones específicos. [11]
El fragmento 𝔓 4 se cita a menudo como el testigo más antiguo. Se ha fechado a finales del siglo II, aunque esta datación es controvertida. El papiro 75 (= Papyrus Bodmer XIV-XV) es otro manuscrito muy temprano (finales del siglo II a principios del siglo III), e incluye una atribución del evangelio a Lucas.
Los textos completos más antiguos son el Codex Sinaiticus y Vaticanus del siglo IV , ambos de la familia alejandrina; El Codex Bezae , un manuscrito de tipo texto occidental de los siglos V o VI que contiene a Lucas en versiones griegas y latinas en páginas opuestas, parece haber descendido de una rama de la tradición del manuscrito principal, partiendo de lecturas más familiares en muchos puntos.
El Codex Bezae muestra de manera exhaustiva las diferencias entre las versiones que no muestran un significado teológico fundamental. [12] [nota 1]
Lucas – Hechos: unidad, autoría y fecha
El evangelio de Lucas y los Hechos de los Apóstoles componen una obra de dos volúmenes que los eruditos llaman Lucas-Hechos . [3] Juntos representan el 27,5% del Nuevo Testamento , la mayor contribución de un solo autor, proporcionando el marco para el calendario litúrgico de la Iglesia y el esquema histórico en el que las generaciones posteriores han encajado su idea de la historia de Jesús. [4]
El autor no se menciona en ninguno de los volúmenes. [6] Según una tradición de la Iglesia, atestiguada por primera vez por Ireneo (c. 130 - c. 202 d. C.), fue el Lucas nombrado como compañero de Pablo en tres de las cartas paulinas, pero "un consenso crítico enfatiza las innumerables contradicciones entre el relato de los Hechos y las auténticas cartas paulinas ". [7] Se puede ver un ejemplo al comparar los relatos de Hechos de la conversión de Pablo [13] con la propia declaración de Pablo de que permaneció desconocido para los cristianos en Judea después de ese evento (Gálatas 1: 17-24). [14] Lucas admiraba a Pablo, pero su teología era significativamente diferente de la de Pablo en puntos clave y no representa (en Hechos) los puntos de vista de Pablo con precisión. [15] Era educado, hombre de medios, probablemente urbano, y alguien que respetaba el trabajo manual, aunque él mismo no era trabajador; esto es significativo, porque los escritores más prestigiosos de la época despreciaban a los artesanos y los pequeños empresarios que formaban la iglesia primitiva de Pablo y que presumiblemente eran la audiencia de Lucas. [dieciséis]
El eclipse de la atribución tradicional a Lucas, el compañero de Pablo, ha significado que ahora rara vez se presenta una fecha temprana para el evangelio. [7] La mayoría de los eruditos fechan la composición del trabajo combinado alrededor del 80-90 d. C., aunque algunos otros sugieren 90-110, [17] y hay evidencia textual (los conflictos entre las familias de manuscritos occidentales y alejandrinos) de que Lucas-Hechos fue aún se está revisando sustancialmente hasta bien entrado el siglo II. [9]
Género, modelos y fuentes
Lucas-Hechos es una historia político-religiosa del Fundador de la iglesia y sus sucesores, tanto en hechos como en palabras. El autor describe su libro como una "narración" ( diégesis ), más que como un evangelio, y critica implícitamente a sus predecesores por no dar a sus lectores los discursos de Jesús y los Apóstoles, ya que tales discursos eran la marca de un informe "completo". , el vehículo a través del cual los historiadores antiguos transmitieron el significado de sus narrativas. Parece haber tomado como modelo las obras de dos respetados autores clásicos, Dionisio de Halicarnaso , que escribió una historia de Roma, y el historiador judío Josefo , autor de una Historia de los judíos . Los tres autores anclan las historias de sus respectivos pueblos al fechar los nacimientos de los fundadores (Rómulo, Moisés y Jesús) y narran las historias de los nacimientos de los fundadores de Dios, para que sean hijos de Dios. Cada fundador enseñó con autoridad, se apareció a los testigos después de la muerte y ascendió al cielo. Los aspectos cruciales de la enseñanza de los tres se referían a la relación entre ricos y pobres y la cuestión de si los "extranjeros" debían ser recibidos por la gente. [18]
Marcos, escrito alrededor del 70 d.C., proporcionó el bosquejo narrativo de Lucas, pero Marcos contiene comparativamente pocas de las enseñanzas de Jesús, [19] y para estas Lucas probablemente recurrió a una colección de dichos llamados Q, que habría consistido principalmente, aunque no exclusivamente , de "dichos". [20] Mark y Q representan aproximadamente el 64% de Luke; el material restante, conocido como fuente L , es de origen y fecha desconocidos. [21] La mayor parte del material de fuente de Q y L se agrupa en dos grupos, Lucas 6: 17–8: 3 y 9: 51-18: 14, y el material de fuente L forma las dos primeras secciones del evangelio (el prefacio y narrativas de la infancia y la niñez). [22]
Audiencia e intención del autor
Lucas fue escrito para ser leído en voz alta a un grupo de seguidores de Jesús reunidos en una casa para compartir la Cena del Señor. [18] El autor asume una audiencia educada de habla griega, pero dirige su atención a preocupaciones específicamente cristianas más que al mundo grecorromano en general. [23] Comienza su evangelio con un prefacio dirigido a "Teófilo": [24] el nombre significa "Amante de Dios" y podría significar cualquier cristiano, aunque la mayoría de los intérpretes lo consideran una referencia a un converso cristiano y el mecenas literario de Lucas. [25] Aquí informa a Teófilo de su intención, que es llevar a su lector a la certeza a través de un relato ordenado "de los acontecimientos que se han cumplido entre nosotros". [16] Sin embargo, no tenía la intención de proporcionar a Teófilo una justificación histórica de la fe cristiana: "¿Ocurrió?" - pero para fomentar la fe - "¿qué pasó y qué significa todo esto?" [26]
Estructura y contenido
Contenido detallado de Luke | |
---|---|
1. Introducción formal | |
A Teófilo (1: 1-4) | |
2. Nacimiento y niñez de Jesús | |
Zacarías (1: 5–25) | |
Anunciación (1: 26–45) | |
Magnificat (1: 46–56) | |
Natividad de San Juan Bautista (1: 57–80) | |
Benedictus (1: 68–79) | |
Censo de Quirinius (2: 1-5) | |
Natividad de Jesús (2: 6–7) | |
Anunciación a los pastores (2: 8-15) | |
Adoración de los pastores (2: 16-20) | |
Circuncisión de Jesús (2: 21–40) | |
Nunc dimittis (2: 29–32) | |
Hallazgo en el templo (2: 41–52) | |
3. El bautismo y la tentación de Jesús | |
Ministerio de Juan el Bautista (3: 1–20) | |
Bautismo (3: 21-22) | |
Genealogía (3: 23–38) | |
Tentación (4: 1-13) | |
4. El ministerio de Jesús en Galilea | |
Buenas noticias (4: 14-15) | |
Rechazo en Nazaret (4: 16-30) | |
Capernaum (4: 31–44) | |
Pesca milagrosa (5: 1–11) | |
Leproso y paralítico (5: 12-26) | |
El llamado de Mateo (5: 27–32) | |
Sobre el ayuno (5: 33–35) | |
Vino nuevo en odres viejos (5: 36–39) | |
Señor del sábado (6: 1–5) | |
Hombre con mano seca (6: 6-11) | |
Comisionamiento de los Doce Apóstoles (6: 12–16) | |
Sermón de la Llanura (6: 17–49) | |
Siervo del centurión (7: 1-10) | |
Joven de Naín (7: 11-17) | |
Mensajeros de Juan el Bautista (7: 18–35) | |
Unción (7: 36–50) | |
Mujeres compañeras de Jesús (8: 1-3) | |
Parábola del sembrador (8: 4–8,11–15) | |
Propósito de las parábolas (8: 9-10) | |
Lámpara debajo de un celemín (8: 16-18; 11:33) | |
Los verdaderos parientes de Jesús (8: 19-21) | |
Calmando la tormenta (8: 22-25) | |
Demonio llamado Legión (8: 26–39) | |
Resucitación de la hija de Jairo (8: 40–56) | |
Instrucciones para los Doce (9: 1–6) | |
Muerte de Juan el Bautista (9: 7-9) | |
Alimentación de los 5000 (9: 10-17) | |
Confesión de Pedro (9: 18-20) | |
Jesús predice su muerte (9: 21-27, 44-45; 18: 31-34) | |
Transfiguración (9: 28–36) | |
Niño poseído (9: 37–43) | |
Los niños pequeños (9: 46–48) | |
Los que no están en contra están a favor (9: 49–50) | |
5. Enseñanza de Jesús en el viaje a Jerusalén | |
En el camino a Jerusalén (9:51) | |
Rechazo de los samaritanos (9: 52–56) | |
Los zorros tienen agujeros (9: 57–58) | |
Deja que los muertos entierren a los muertos (9: 59–60) | |
No mires atrás (9: 61–62) | |
Comisión de los Setenta (10: 1–12,10: 16–20) | |
Maldecir a Corazín, Betsaida, Capernaum (10: 13-15) | |
Alabando al Padre (10: 21-24) | |
Gran mandamiento (10: 25-28) | |
Parábola del buen samaritano (10: 29–37) | |
Visitando a Marta y María (10: 38–42) | |
Oración del Señor (11: 1–4) | |
Parábola del amigo en la noche (11: 5–13) | |
Hombre ciego-mudo (11: 14-19) | |
Exorcising by the Finger of God (11:20) | |
Strong man (11:21–22) | |
Those not with me are against me (11:23) | |
Return of the unclean spirit (11:24–26) | |
Those who hear the word and keep it (11:27–28) | |
Request for a sign (11:29–32) | |
Eye and Light (11:34–36) | |
Woes of the Pharisees (11:37–54) | |
Veiled and Unveiled (12:1–3) | |
Whom to fear (12:4–7) | |
Unforgivable sin (12:8–12) | |
Disputed inheritance (12:13–15) | |
Parable of the Rich Fool and Birds (12:16–32) | |
Sell your possessions (12:33–34) | |
Parable of the Faithful Servant (12:35–48) | |
Not peace, but a sword (12:49–53; 14:25–27) | |
Knowing the times (12:54–56) | |
Settle with your accuser (12:57–59) | |
Tower of Siloam (13:1–5) | |
Parable of the barren fig tree (13:6–9) | |
Infirm woman (13:10–17) | |
Parable of the Mustard Seed and Parable of the Leaven (13:18–21) | |
The Narrow Gate (13:22–30) | |
Lament over Jerusalem (13:31–35) | |
Man with dropsy (14:1–6) | |
Parable of the Wedding Feast, Parable of the Great Banquet, Counting the cost, Parable of the Lost Sheep, Parable of the Lost Coin, Parable of the Prodigal Son, Parable of the Unjust Steward (14:7–16:13) | |
Not one stroke of a letter (16:14–17) | |
On divorce (16:18) | |
Rich man and Lazarus (16:19–31) | |
Curse those who set traps (17:1–6) | |
Parable of the Master and Servant (17:7–10) | |
Cleansing ten lepers (17:11–19) | |
The Coming Kingdom of God (17:20–37) | |
Parables of the Unjust judge, Pharisee and Publican (18:1–14) | |
The Little Children (18:15–17) | |
Rich young man (18:18–30) | |
Blind near Jericho (18:35–43) | |
Zacchaeus (19:1–9) | |
Son of Man came to save (19:10) | |
Parable of the Talents (19:11–27) | |
6. Jesus' Jerusalem conflicts, crucifixion, and resurrection | |
Entry into Jerusalem (19:28–44) | |
Cleansing of the Temple (19:45–48) | |
Authority questioned (20:1–8) | |
Parable of the Wicked Husbandmen (20:9–19) | |
Render unto Caesar (20:20–26) | |
Resurrection of the dead (20:27–40) | |
Is the Messiah the son of David? (20:41–44) | |
Denouncing scribes (20:45–47) | |
Lesson of the widow's mite (21:1–4) | |
Olivet Discourse (21:5–38) | |
Plot to kill Jesus (22:1–2) | |
Bargain of Judas (22:3–6) | |
Last Supper (22:7–23) | |
Dispute about Greatness (22:24–30) | |
Denial of Peter (22:31–34, 55–62) | |
Sell your cloak and buy a sword (22:35–38) | |
Agony in the Garden (22:39–46) | |
Kiss of Judas (22:47–53) | |
Arrest (22:54) | |
Guards mock Jesus (22:63–65) | |
Before the High Priest (22:66–71) | |
Pilate's court (23:1–7, 13–25) | |
Jesus at Herod's court (23:8–12) | |
Simon of Cyrene (23:26) | |
Crucifixion (23:27–49) | |
Entombment (23:50–56) | |
Empty tomb (24:1–12) | |
Resurrection appearances (24:13–43) | |
Great Commission (24:44–49) | |
Ascension of Jesus (24:50–53) |
Structure
Following the author's preface addressed to his patron and the two birth narratives (John the Baptist and Jesus), the gospel opens in Galilee and moves gradually to its climax in Jerusalem:[27]
- A brief preface addressed to Theophilus stating the author's aims;
- Birth and infancy narratives for both Jesus and John the Baptist, interpreted as the dawn of the promised era of Israel's salvation;
- Preparation for Jesus' messianic mission: John's prophetic mission, his baptism of Jesus, and the testing of Jesus' vocation;
- The beginning of Jesus' mission in Galilee, and the hostile reception there;
- The central section: the journey to Jerusalem, where Jesus knows he must meet his destiny as God's prophet and messiah;
- His mission in Jerusalem, culminating in confrontation with the leaders of the Jewish Temple;
- His last supper with his most intimate followers, followed by his arrest, interrogation, and crucifixion;
- God's validation of Jesus as Christ: events from the first Easter to the Ascension, showing Jesus' death to be divinely ordained, in keeping with both scriptural promise and the nature of messiahship, and anticipating the story of Acts.[note 2]
Parallel structure of Luke–Acts
The structure of Acts parallels the structure of the gospel, demonstrating the universality of the divine plan and the shift of authority from Jerusalem to Rome:[28]
The gospel – the acts of Jesus:
- The presentation of the child Jesus at the Temple in Jerusalem
- Jesus' forty days in the desert
- Jesus in Samaria/Judea
- Jesus in the Decapolis
- Jesus receives the Holy Spirit
- Jesus preaches with power (the power of the spirit)
- Jesus heals the sick
- Death of Jesus
- The apostles are sent to preach to all nations
The acts of the apostles
- Jerusalem
- Forty days before the Ascension
- Samaria
- Asia Minor
- Pentecost: Christ's followers receive the spirit
- The apostles preach with the power of the spirit
- The apostles heal the sick
- Death of Stephen, the first martyr for Christ
- Paul preaches in Rome
Teología
Luke's "salvation history"
Luke's theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview.[29] His "salvation history" stretches from the Creation to the present time of his readers, in three ages: first, the time of "the Law and the Prophets", the period beginning with Genesis and ending with the appearance of John the Baptist;[30] second, the epoch of Jesus, in which the Kingdom of God was preached;[31] and finally the period of the Church, which began when the risen Christ was taken into Heaven, and would end with his second coming.[32]
Christology
Luke's understanding of Jesus – his Christology – is central to his theology. One approach to this is through the titles Luke gives to Jesus: these include, but are not limited to, Christ (Messiah), Lord, Son of God, and Son of Man.[33] Another is by reading Luke in the context of similar Greco-Roman divine saviour figures (Roman emperors are an example), references which would have made clear to Luke's readers that Jesus was the greatest of all saviours.[34] A third is to approach Luke through his use of the Old Testament, those passages from Jewish scripture which he cites to establish that Jesus is the promised Messiah.[35] While much of this is familiar, much also is missing: for example, Luke makes no clear reference to Christ's pre-existence or to the Christian's union with Christ, and makes relatively little reference to the concept of atonement: perhaps he felt no need to mention these ideas, or disagreed with them, or possibly he was simply unaware of them.[36]
Even what Luke does say about Christ is ambiguous or even contradictory.[36] For example, according to Luke 2:11 Jesus was the Christ at his birth, but in Acts 10:37-38[37] he becomes Christ at the resurrection, while in Acts 3:20 it seems his messiahship is active only at the parousia, the "second coming"; similarly, in Luke 2:11 he is the Saviour from birth, but in Acts 5:31 he is made Saviour at the resurrection; and he is born the Son of God in Luke 1:32-35,[38] but becomes the Son of God at the resurrection according to Acts 13:33[39].[40] Many of these differences may be due to scribal error, but others were deliberate alterations to doctrinally unacceptable passages, or the introduction by scribes of "proofs" for their favourite theological tenets.[41] An important example of such deliberate alterations is found in Luke's account of the baptism of Jesus, where virtually all the earliest witnesses have God saying, "This day I have begotten you."[42] (Luke has taken the words of God from Psalm 2, an ancient royal adoption formula in which the king of Israel was recognised as God's elect).[42] This reading is theologically difficult, as it implies that God is now conferring status on Jesus that he did not previously hold.[42] It is unlikely, therefore, that the more common reading of Luke 3:22[43] (God says to Jesus, "You are my beloved son, with you I am well pleased") is original.[42]
The Holy Spirit, the Christian community, and the Kingdom of God
The Holy Spirit plays a more important role in Luke–Acts than in the other gospels. Some scholars have argued that the Spirit's involvement in the career of Jesus is paradigmatic of the universal Christian experience, others that Luke's intention was to stress Jesus' uniqueness as the Prophet of the final age.[44] It is clear, however, that Luke understands the enabling power of the Spirit, expressed through non-discriminatory fellowship ("All who believed were together and had all things in common"), to be the basis of the Christian community.[45] This community can also be understood as the Kingdom of God, although the kingdom's final consummation will not be seen till the Son of Man comes "on a cloud" at the end-time.[46]
Christians vs. Rome and the Jews
Luke needed to define the position of Christians in relation to two political and social entities, the Roman Empire and Judaism. Regarding the Empire Luke makes clear that, while Christians are not a threat to the established order, the rulers of this world hold their power from Satan, and the essential loyalty of Christ's followers is to God and this world will be the kingdom of God, ruled by Christ the King.[47] Regarding the Jews, Luke emphasises the fact that Jesus and all his earliest followers were Jews, although by his time the majority of Christ-followers were gentiles; nevertheless, the Jews had rejected and killed the Messiah, and the Christian mission now lay with the gentiles.[48]
Comparación con otros escritos
Synoptics
The gospels of Matthew, Mark and Luke share so much in common that they are called the Synoptics, as they frequently cover the same events in similar and sometimes identical language. The majority opinion among scholars is that Mark was the earliest of the three (about 70 AD) and that Matthew and Luke both used this work and the "sayings gospel" known as Q as their basic sources. Luke has both expanded Mark and refined his grammar and syntax, as Mark's Greek writing is less elegant. Some passages from Mark he has eliminated entirely, notably most of chapters 6 and 7, which he apparently felt reflected poorly on the disciples and painted Jesus too much like a magician. Despite this, he follows Mark's narrative more faithfully than does Matthew.[49]
The Gospel of John
Despite being grouped with Matthew and Mark, Luke's gospel has a number of parallels with the Gospel of John which are not shared by the other Synoptics:
- Luke uses the terms "Jews" and "Israelites" in a way unlike Mark, but like John.
- Both gospels have characters named Mary of Bethany, Martha, and Lazarus, although John's Lazarus is portrayed as a real person, while Luke's is a figure in a parable.
- At Jesus' arrest, only Luke and John state that the servant's right ear was cut off.
There are also several other parallels that scholars have identified.[50] Recently, some scholars have proposed that the author of John's gospel may have specifically redacted and responded to the Gospel of Luke.[51]
The Gospel of Marcion
Some time in the 2nd century, the Christian thinker Marcion of Sinope began using a gospel that was very similar to, but shorter than, canonical Luke. Marcion was well-known for preaching that the god who sent Jesus into the world was a different, higher deity than the creator god of Judaism.[52]
While no manuscript copies of Marcion's gospel survive, reconstructions of his text have been published by Adolf von Harnack and Dieter T. Roth,[53] based on quotations in the anti-Marcionite treatises of orthodox Christian apologists, such as Irenaeus, Tertullian, and Epiphanius. These early apologists accused Marcion of having "mutilated" canonical Luke by removing material that contradicted his unorthodox theological views.[54] According to Tertullian, Marcion also accused his orthodox opponents of having "falsified" canonical Luke.[55]
Like the Gospel of Mark, Marcion's gospel lacked any nativity story, and Luke's account of the baptism of Jesus was absent. The Gospel of Marcion also omitted Luke's parables of the Good Samaritan and the Prodigal Son.[56]
Ver también
- Authorship of Luke–Acts
- List of Gospels
- List of omitted Bible verses
- Marcion
- Order of St. Luke
- Synoptic Gospels
- Synoptic problem
- Textual variants in the Gospel of Luke
Notas
- ^ Verses 22:19–20 are omitted in Codex Bezae and a handful of Old Latin manuscripts. Nearly all other manuscripts including Codex Sinaiticus and Codex Vaticanus and Church Fathers contain the "longer" reading of Luke 22:19 and 20. Verse 22:20, which is very similar to 1 Corinthians 11:25, and provides gospel support for the doctrine of the New Covenant, along with Matthew 26:28 and Mark 14:24 (both, in the Textus Receptus Greek manuscript). Verses 22:43–44
- ^ For studies of the literary structure of this Gospel, see recent contributions of Bailey, Goulder and Talbert, in particular for their readings of Luke's Central Section. (Almost all scholars believe the section begins at 9.51; strong case, however, can be put for 9.43b.) Then the introductory pieces to the opening and closing parts that frame the teaching of the Central Section would exhibit a significant dualism: compare 9.43b–45 and 18.31–35. The Central Section would then be defined as 9.43b–19.48, 'Jesus Journey to Jerusalem and its Temple'. Between the opening part ('His Setting out', 9.43b–10.24) and the closing part ('His Arriving', 18.31–19.48) lies a chiasm of parts 1–5,C,5'–1', 'His Teachings on the Way': 1, 10.25–42 Inheriting eternal life: law and love; 2, 11.1–13 Prayer: right praying, persistence, Holy Spirit is given; 3, 11.14–12.12 The Kingdom of God: what is internal is important; 4, 12.13–48 Earthly and Heavenly riches; the coming of the Son of Man; 5, 12.49–13.9 Divisions, warning and prudence, repentance; C, 13.10–14.24 a Sabbath healing, kingdom and entry (13.10–30), Jesus is to die in Jerusalem, his lament for it (13.31–35), a Sabbath healing, banqueting in the kingdom (14.1–24); 5', 14.25–15.32 Divisions, warning and prudence, repentance; 4', 16.1–31 Earthly and Heavenly riches: the coming judgement; 3', 17.1–37 The kingdom of God is 'within', not coming with signs; 2', 18.1–17 Prayer: persistence, right praying, receiving the kingdom; 1', 18.18–30 Inheriting eternal life: law and love. (All the parts 1–5 and 5'–1' are constructed of three parts in the style of ABB'.)
Referencias
Citations
- ^ Gathercole 2013, pp. 66–71.
- ^ Allen 2009, p. 325.
- ^ a b Burkett 2002, p. 195.
- ^ a b Boring 2012, p. 556.
- ^ Duling 2010, p. 312.
- ^ a b Burkett 2002, p. 196.
- ^ a b c Theissen & Merz 1998, p. 32.
- ^ Ehrman 2005, pp. 172, 235.
- ^ a b Perkins 2009, pp. 250–53.
- ^ Ehrman 1996, p. 27.
- ^ Boring 2012, p. 596.
- ^ Ellis 2003, p. 19.
- ^ Bible, Acts 9:1–31, 22:6–21, and 26:9–23
- ^ Perkins 1998, p. 253.
- ^ Boring 2012, p. 590.
- ^ a b Green 1997, p. 35.
- ^ Charlesworth 2008, p. 42.
- ^ a b Balch 2003, p. 1104.
- ^ Hurtado 2005, p. 284.
- ^ Ehrman 1999, p. 82.
- ^ Powell 1998, pp. 39–40.
- ^ Burkett 2002, p. 204.
- ^ Green 1995, pp. 16–17.
- ^ Bible, Luke 1:3; cf. Acts 1:1
- ^ Meier 2013, p. 417.
- ^ Green 1997, p. 36.
- ^ Carroll 2012, pp. 15–16.
- ^ Boring 2012, p. 569.
- ^ Allen 2009, p. 326.
- ^ Bible, Luke 1:5–3:1
- ^ Bible, Luke 3:2–24:51
- ^ Evans 2011, p. no page numbers.
- ^ Powell 1989, p. 60.
- ^ Powell 1989, pp. 63–65.
- ^ Powell 1989, p. 66.
- ^ a b Buckwalter 1996, p. 4.
- ^ Bible, Acts 10:37–38
- ^ Bible, Luke 1:32–35
- ^ Bible, Acts 13:33
- ^ Ehrman 1996, p. 65.
- ^ Miller 2011, p. 63.
- ^ a b c d Ehrman 1996, p. 66.
- ^ Bible, Luke 3:22
- ^ Powell 1989, pp. 108–11.
- ^ Powell 1989, p. 111.
- ^ Holladay 2011, p. no page number.
- ^ Boring 2012, p. 562.
- ^ Boring 2012, p. 563.
- ^ Johnson 2010, p. 48.
- ^ Boring 2012, p. 576.
- ^ MacDonald 2015.
- ^ BeDuhn 2015, p. 165.
- ^ Roth 2015.
- ^ BeDuhn 2015, p. 166.
- ^ BeDuhn 2015, p. 167-168, citing Tertullian, Adversus Marcionem 4.4.
- ^ BeDuhn 2015, p. 170.
Sources
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- Allen, O. Wesley, Jr. (2009). "Luke". In Petersen, David L.; O'Day, Gail R. (eds.). Theological Bible Commentary. Westminster John Knox Press. ISBN 978-1611640304.
- van Aarde, Andries (2019). "Syncrisis as literary motif in the story about the grown-up child Jesus in the temple (Luke 2:41-52 and the Thomas tradition)". doi:10.4102/HTS.V75I3.5258. Cite journal requires
|journal=
(help) - Aune, David E. (1988). The New Testament in its literary environment. Westminster John Knox Press. ISBN 978-0-664-25018-8.
- Balch, David L. (2003). "Luke". In Dunn, James D. G.; Rogerson, John William (eds.). Eerdmans Commentary on the Bible. Eerdmans. ISBN 978-0802837110.
- Barton, John; Muddiman, John (2007). The Oxford Bible Commentary. Oxford University Press. ISBN 978-0-19-927718-6.
- BeDuhn, Jason (2015). "The New Marcion" (PDF). Forum. 3 (Fall 2015): 163–179.
- Boring, M. Eugene (2012). An Introduction to the New Testament: History, Literature, Theology. Westminster John Knox Press. ISBN 978-0664255923.
- Buckwalter, Douglas (1996). The Character and Purpose of Luke's Christology. Cambridge University Press. ISBN 978-0521561808.
- Burkett, Delbert (2002). An introduction to the New Testament and the origins of Christianity. Cambridge University Press. ISBN 978-0-521-00720-7.
- Carroll, John T. (2012). Luke: A Commentary. Westminster John Knox Press. ISBN 978-0664221065.
- Charlesworth, James H. (2008). The Historical Jesus: An Essential Guide. Abingdon Press. ISBN 978-1426724756.
- Collins, Adela Yarbro (2000). Cosmology and Eschatology in Jewish and Christian Apocalypticism. Brill. ISBN 978-90-04-11927-7.
- Duling, Dennis C. (2010). "The Gospel of Matthew". In Aune, David E. (ed.). The Blackwell Companion to The New Testament. Wiley–Blackwell. ISBN 9781444318944.
- Dunn, James D.G. (2003). Jesus Remembered. Eerdmans. ISBN 978-0-8028-3931-2.
- Ehrman, Bart D. (1996). The Orthodox Corruption of Scripture : The Effect of Early Christological Controversies on the Text of the New Testament. Oxford University Press. ISBN 978-0-19-510279-6.
- Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press. ISBN 9780199839438.
- Ehrman, Bart D. (2005). Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford University Press. ISBN 9780195182491.
- Ellis, E. Earl (2003). The Gospel of Luke. Wipf and Stock Publishers. ISBN 9781592442072.
- Evans, Craig A. (2011). Luke. Baker Books. ISBN 9781441236524.
- Farrer, Austin M. (1955). "On Dispensing With Q". In Nineham, Dennis E. (ed.). Studies in the Gospels: Essays in Memory of R. H. Lightfoot. Oxford. pp. 55–88.
- Fenik, Juraj (2019). "Children as Gift in the Gospel of Luke". Neotestamentica. 53: 73–100. doi:10.1353/neo.2019.0008.
- Gamble, Harry Y. (1995). Books and Readers in the Early Church: A History of Early Christian Texts. Yale University Press. ISBN 978-0-300-06918-1.
- Gathercole, Simon J. (2013), "The Titles of the Gospels in the Earliest New Testament Manuscripts" (PDF), Zeitschrift für die neutestamentliche Wissenschaft, 104 (1): 33–76, doi:10.1515/znw-2013-0002, S2CID 170079937
- Goodacre, Mark (2002). The Case Against Q: Studies in Markan Priority and the Synoptic Problem. Trinity Press International. ISBN 1-56338-334-9.
- Green, Joel (1995). The Theology of the Gospel of Luke. Cambridge University Press. ISBN 9780521469326.
- Green, Joel (1997). The Gospel of Luke. Eerdmans. ISBN 9780802823151.
- Grobbelaar, Jan (2020). "Doing theology with children: A childist reading of the childhood metaphor in 1 Corinthians and the Synoptic Gospels". HTS Theological Studies. 76 (4): 1–9. doi:10.4102/hts.v76i4.5637. ISSN 0259-9422.
- Holladay, Carl R. (2011). A Critical Introduction to the New Testament: Interpreting the Message and Meaning of Jesus Christ. Abingdon Press. ISBN 9781426748288.
- Hurtado, Larry W. (2005). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Eerdmans. ISBN 978-0-8028-3167-5.
- Johnson, Luke Timothy (2010). The New Testament: A Very Short Introduction. Oxford University Press. ISBN 9780199745999.
- Lössl, Josef (2010). The Early Church: History and Memory. Continuum. ISBN 978-0-567-16561-9.
- MacDonald, Dennis R. (2015). "John's Radical Rewriting of Luke-Acts" (PDF). Forum. 3 (Fall 2015): 111–124.
- McReynolds, Kathy (1 May 2016). "The Gospel of Luke: A Framework for a Theology of Disability". Christian Education Journal. 13 (1): 169–178. doi:10.1177/073989131601300111. ISSN 0739-8913.
- Meier, Paul (2013). "Luke as a Hellenistic Historian". In Pitts, Andrew; Porter, Stanley (eds.). Christian Origins and Greco-Roman Culture. Brill. ISBN 978-9004234161.
- Metzger, James (22 February 2011). "Disability and the marginalisation of God in the Parable of the Snubbed Host (Luke 14.15-24)". The Bible and Critical Theory. 6 (2). ISSN 1832-3391.
- Miller, Philip M. (2011). "The Least Orthodox Reading is to be Preferred". In Wallace, Daniel B. (ed.). Revisiting the Corruption of the New Testament. Kregel Academic. ISBN 9780825489068.
- Morris, Leon (1990). New Testament Theology. Zondervan. ISBN 978-0-310-45571-4.
- Perkins, Pheme (1998). "The Synoptic Gospels and the Acts of the Apostles: Telling the Christian Story". In Barton, John (ed.). The Cambridge companion to biblical interpretation. Westminster John Knox Press. ISBN 978-0-521-48593-7.
- Perkins, Pheme (2009). Introduction to the Synoptic Gospels. Eerdmans. ISBN 978-0-8028-6553-3.
- Powell, Mark Allan (1998). Jesus as a Figure in History: How Modern Historians View the Man from Galilee. Eerdmans. ISBN 978-0-664-25703-3.
- Powell, Mark Allan (1989). What Are They Saying About Luke?. Paulist Press. ISBN 9780809131112.
- Roth, Dieter T. (2015). The Text of Marcion's Gospel. Brill. ISBN 978-90-04-24520-4.
- Smith, Dennis E. (1987). "Table Fellowship as a Literary Motif in the Gospel of Luke". Journal of Biblical Literature. 106 (4): 613–638. doi:10.2307/3260823. ISSN 0021-9231. JSTOR 3260823.
- Story, Lyle (2012). "One banquet with many courses" (PDF). Journal of Biblical and Pneumatological Research. 4: 67–93 – via EBSCO.
- Strelan, Rick (2013). Luke the Priest – the Authority of the Author of the Third Gospel. Ashgate Publishing. ISBN 9781409477884.
- Talbert, Charles H. (2002). Reading Luke: A Literary and Theological Commentary. Smyth & Helwys. ISBN 9781573123938.
- Theissen, Gerd; Merz, Annette (1998) [1996]. The historical Jesus: a comprehensive guide. Translated by Bowden, John. Fortress Press. ISBN 9780800631239.
- Thompson, Richard P. (2010). "Luke–Acts: The Gospel of Luke and the Acts of the Apostles". In Aune, David E. (ed.). The Blackwell Companion to The New Testament. Wiley–Blackwell. p. 319. ISBN 9781444318944.
- Strecker, Georg (2000). Theology of the New Testament. Walter de Gruyter. ISBN 978-0-664-22336-6.
- Twelftree, Graham H. (1999). Jesus the miracle worker: a historical & theological study. InterVarsity Press. ISBN 978-0-8308-1596-8.
- VanderKam, James C.; Flint, Peter W. (2005). The meaning of the Dead Sea scrolls: Their significance for understanding the Bible, Judaism, Jesus, and Christianity. Bloomsbury Academic. ISBN 0-567-08468-X.
enlaces externos
- Bible Gateway 35 languages/50 versions at GospelCom.net
- Unbound Bible 100+ languages/versions at Biola University
- Online Bible at gospelhall.org
- Early Christian Writings; Gospel of Luke: introductions and e-texts
- French; English translation
- Bible: Luke public domain audiobook at LibriVox Various versions
- A Brief Introduction to Luke–Acts is available online.
- B.H. Streeter, The Four Gospels: A study of origins 1924.
- Willker, W (2007), A textual commentary on the Gospel of Luke, Pub. on-line A very detailed text-critical discussion of the 300 most important variants of the Greek text (PDF, 467 pages)
Gospel of Luke Synoptic Gospel | ||
Preceded by Gospel of Mark | New Testament Books of the Bible | Succeeded by Gospel of John |