Според Лука Йосиф и Мария ходели на поклонение в Ерусалим на всяка Пасха. Изискването за поклонение в Храма в Ерусалим се споменава в пасажите от Писанието, които се отнасят до трите ежегодни празника: Празника на безквасните хлябове, Празника на седмиците и Празника на шатроразпъването.
The meshalim (proverbs and parables) of the sages shed light on the development of Aesop’s fables and on variant versions of the fables within the complex Aesopic tradition.
In the social reading of the Capernaum Synagogue incident Jesus restores the tattered fabric of the community, exchanging the way things were for a newer and better way.
В разказа за детството на Исус, описан в първа и втора глава от Eвангелието на Лука, Лука представя Мария, Йосиф и Исус в една отлична светлина. Майката и бащата на Исус проявяват набожност далеч отвъд обичайната, а младият Исус изгаря от желание да бъде в храма и да изучава Тора с учителите на Израел.
How a bare statement about Jesus’ return to the Galilee was pressed into the service of the author of Luke’s apologetic goals, the author of Mark’s kerygmatic program, and the author of Matthew’s theological agenda.
Jesus claimed his interpretations would bring out the true intention of the Torah’s commandments without rendering a single verse, word, letter, or even pen stroke superfluous.
What can the Greek and Hebrew forms of Jerusalem’s name tell us either about the sources of the Synoptic Gospels and Acts or the audiences to whom these works were addressed?
Son of Man’s Coming describes the cessation of the times of the Gentiles and the ultimate vindication of Israel in terms of the apocalyptic image of “one like a son of man.”
In Yerushalayim Besieged Jesus describes and laments the consequences that will befall Israel as a result of its rejection of the Kingdom of Heaven and its ways of peace.
Overhearing an innocent expression of appreciation for the beauty of the stones from which the Temple was constructed, Jesus uttered the prediction that the time was shortly to come when not one of those stones would remain in its place.
Were Jesus and John the Baptist like children who played a dance and a dirge? Or was Jesus’ generation one that complained like whining children about the prophets who came to warn it?
When nearly precise rabbinic parallels to stories and sayings in the Gospels exist, it may indicate that the Gospels are preserving traditions of the early Jesus movement and, perhaps, the historical Jesus.