Jesús en Lucas
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SECOND, Augustus, the peaceful savior. In this solemnizing of the birth of Jesus, Luke may have seen a unique significance in the fact that the birth took place in the reign of Augustus. If Augustus could be pictured by Luke as giving an edict affecting the whole world, it was precisely because he was remembered as the founder of the Empire who had pacified the world. His victories put an end to the internecine wars that had ravaged the Roman realms after the assassination of Julius Caesar, so that in 29 B.C. in the Forum the doors of the shrine of Janus (which stood open in times of war) were at last able to be closed. To the minds of many the promise so mystically described by Virgil in his Fourth Eclogue (Appendix IX) had at last come: a glorious age of pastoral rule over a world made peaceful by virtue. To symbolize this there was erected in 13–9 B.C. the great altar to the peace brought about by Augustus (Ara Pacis Augustae), a monument propagandizing Augustan ideals—and incidentally a monument which (rebuilt) still stands to his memory in Rome today. About the same time the Greek cities of Asia Minor (perhaps not far from where Luke was writing) adopted September 23rd, the birthday of Augustus, as the first day of the new year, calling him a “savior”; indeed an inscription at Halicarnassus calls him “savior of the whole world.” It can scarcely be accidental that Luke’s description of the birth of Jesus presents an implicit challenge to this imperial propaganda, not by denying the imperial ideals, but by claiming that the real peace of the world was brought about by Jesus. The testimony to the pax Christi was not a manmade altar such as that erected to the pax Augusta; rather there was a heavenly host that proclaimed peace to those favored by God. The birthday worthy of divine honor and marking the true new beginning of time took place not in Rome but in Bethlehem. The claim in the Priene inscription of Augustus, “The birthday of the god has marked the beginning of the good news for the world,” has been reinterpreted by an angel of the Lord with the heraldic cry: “I announce to you good news of a great joy which will be for the whole people: To you this day there is born in the city of David a Savior who is Messiah and Lord” (Luke 2:10–11).
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Transcript of Jesús en Lucas
SECOND, Augustus, the peaceful savior. In this solemnizing of the birth of Jesus, Luke may have seen a unique significance in the fact that the birth took place in the reign of Augustus. If Augustus could be pictured by Luke as giving an edict affecting the whole world, it was precisely because he was remembered as the founder of the Empire who had pacified the world. His victories put an end to the internecine wars that had ravaged the Roman realms after the assassination of Julius Caesar, so that in 29 B.C. in the Forum the doors of the shrine of Janus (which stood open in times of war) were at last able to be closed. To the minds of many the promise so mystically described by Virgil in his Fourth Eclogue (Appendix IX) had at last come: a glorious age of pastoral rule over a world made peaceful by virtue. To symbolize this there was erected in 13–9 B.C. the great altar to the peace brought about by Augustus (Ara Pacis Augustae), a monument propagandizing Augustan ideals—and incidentally a monument which (rebuilt) still stands to his memory in Rome today. About the same time the Greek cities of Asia Minor (perhaps not far from where Luke was writing) adopted September 23rd, the birthday of Augustus, as the first day of the new year, calling him a “savior”; indeed an inscription at Halicarnassus calls him “savior of the whole world.” It can scarcely be accidental that Luke’s description of the birth of Jesus presents an implicit challenge to this imperial propaganda, not by denying the imperial ideals, but by claiming that the real peace of the world was brought about by Jesus. The testimony to the pax Christi was not a manmade altar such as that erected to the pax Augusta; rather there was a heavenly host that proclaimed peace to those favored by God. The birthday worthy of divine honor and marking the true new beginning of time took place not in Rome but in Bethlehem. The claim in the Priene inscription of Augustus, “The birthday of the god has marked the beginning of the good news for the world,” has been reinterpreted by an angel of the Lord with the heraldic cry: “I announce to you good news of a great joy which will be for the whole people: To you this day there is born in the city of David a Savior who is Messiah and Lord” (Luke 2:10–11). Jesús con el Poder del Espíritu 1,35; 4,1ss; 4,18 (Hch 10,38 y 4,27 El Espíritu no solo sana, sino que vence al demonio y a enemigos externos del Mesías). El gozo de Jesús en el Espíritu en 10,21 a diferencia de Mt 11,25-27 es por el triunfo misional de Sus discípulos (10,9.19).
Jesús es Soter 1 Mac 4,30; Is 45,21 (Dios en 1,47; 2,11; Hch 5,31; 13,23) Jesùs es Mesías sufriente 24,26Jesùs es Dikaios 23,47; Hch 3,14; 7,52; 22,14 3 de 6 sobre Jesús Jesús proclama palabras de Gracia Jaris Mt 0 Mc 0 Lc 8, Jn 4. Ver 4,22 Hch 20,32 Año Dektos Lc 15,2 acoge a los pecadores; Parábolas de la Misericordia Jesús es Pais en Hch 3,13.26; 4,27 Siervo Ungido 4,30. En 26,16 Pablo y en Lc 14,23; 19,15 Sus discípulos. The three Lukan features are first, that the centurion calls Jesus 'dikaios' rather than the 'Son of God' of Mark and Matthew; Luke's use of the word in his Gospel and in Acts… its presence and force come from the Wisdom of Solomon Wis 2:12–20; 5:1–7. Second, in Luke, Jesus' final word from the cross, different from that in Mark and Matthew, belongs to the same Wisdom model. Third, the centurion in Luke, seeing the manner of Jesus' death, is said to have 'glorified God', and this is shown to be a
Lukan verbal signal which appears whenever the evangelist wants to show that an element in the salvation programme has been fulfilled
Dei 8-6-18-10 y 22 veces en Hch 18 veces con sentido salvífico en Lc y 18 en Hch. Primer lugar en el NT. Lc 2,49 (primeras palabras); 4,43; 9,22; 12,12; 13,16 ;19,5; 24,44 Hch 2,23; 4,27-28 contexto de Hch 4,24-31
Semeron 8-1-11-0 Primer lugar en el NT Lc 2,11; 13,32-33; 19,5.9; 23,43; Hch 4,9
Paz 4-1-14-6 Primer lugar en el NT 1,79 ; 2,14; 7,50; 10,5 (paz a esta casa)
Afesin 1-2-5-0 y 5 en Hch Primer lugar en el NT empate Lc y Hch en Hechos siempre con pecados Lc 3,3; 24,47 ; Hch 2,38
Pneuma 19-23-36-24 Hch 70 57 para el Espíritu Santo
