Evangelio según San Lucas

Capítulo 2

1 En aquella época apareció un decreto del emperador Augusto, ordenando que se realizara un censo en todo el mundo.

2 Este primer censo tuvo lugar cuando Quirino gobernaba la Siria.

3 Y cada uno iba a inscribirse a su ciudad de origen.

4 José, que pertenecía a la familia de David, salió de Nazaret, ciudad de Galilea, y se dirigió a Belén de Judea, la ciudad de David,

5 para inscribirse con María, su esposa, que estaba embarazada.

6 Mientras se encontraban en Belén, le llegó el tiempo de ser madre;

7 y María dio a luz a su Hijo primogénito, lo envolvió en pañales y lo acostó en un pesebre, porque no había lugar para ellos en el albergue.

8 En esa región acampaban unos pastores, que vigilaban por turno sus rebaños durante la noche.

9 De pronto, se les apareció el Angel del Señor y la gloria del Señor los envolvió con su luz. Ellos sintieron un gran temor,

10 pero el Angel les dijo: «No teman, porque les traigo una buena noticia, una gran alegría para todo el pueblo:

11 Hoy, en la ciudad de David, les ha nacido un Salvador, que es el Mesías, el Señor.

12 Y esto les servirá de señal: encontrarán a un niño recién nacido envuelto en pañales y acostado en un pesebre».

13 Y junto con el Angel, apareció de pronto una multitud del ejército celestial, que alababa a Dios, diciendo:

14 ¡Gloria a Dios en las alturas, y en la tierra, paz a los hombres amados por él».

15 Después que los ángeles volvieron al cielo, los pastores se decían unos a otros: «Vayamos a Belén, y veamos lo que ha sucedido y que el Señor nos ha anunciado».

16 Fueron rápidamente y encontraron a María, a José, y al recién nacido acostado en el pesebre.

17 Al verlo, contaron lo que habían oído decir sobre este niño,

18 y todos los que los escuchaban quedaron admirados de que decían los pastores.

19 Mientras tanto, María conservaba estas cosas y las meditaba en su corazón.

20 Y los pastores volvieron, alabando y glorificando a Dios por todo lo que habían visto y oído, conforme al anuncio que habían recibido.

21 Ocho días después, llegó el tiempo de circuncidar al niño y se el puso el nombre de Jesús, nombre que le había sido dado por el Angel antes de su concepción.

22 Cuando llegó el día fijado por la Ley de Moisés para la purificación, llevaron al niño a Jerusalén para presentarlo al Señor,

23 como está escrito en la Ley: «Todo varón primogénito será consagrado al Señor».

24 También debían ofrecer un sacrificio un par de tórtolas o de pichones de paloma, como ordena la Ley del Señor.

25 Vivía entonces en Jerusalén un hombre llamado Simeón, que era justo y piadoso, y esperaba el consuelo de Israel. El Espíritu Santo estaba en él

26 y le había revelado que no moriría antes de ver al Mesías del Señor.

27 Conducido por el mismo Espíritu, fue al Templo, y cuando los padres de Jesús llevaron al niño para cumplir con él las prescripciones de la Ley,

28 Angel lo tomó en sus brazos y alabó a Dios, diciendo:

29 «Ahora, Señor, puedes dejar que tu servidor muera en paz, como lo has prometido,

30 porque mis ojos han visto la salvación

31 que preparaste delante de todos los pueblos:

32 luz para iluminar a las naciones paganas y gloria de tu pueblo Israel».

33 Su padre y su madre estaban admirados por lo que oían decir de él.

34 Simeón, después de bendecirlos, dijo a María, la madre: «Este niño será causa de caída y de elevación para muchos en Israel; será signo de contradicción,

35 y a ti misma una espada te atravesará el corazón. Así se manifestarán claramente los pensamientos íntimos de muchos».

36 Había también allí una profetisa llamada Ana, hija de Fanuel, de la familia de Aser, mujer ya entrada en años, que, casa en su juventud, había vivido siete años con su marido.

37 Desde entonces había permanecido viuda, y tenía ochenta y cuatro años. No se apartaba del Templo, sirviendo a Dios noche y día con ayunos y oraciones.

38 Se presentó en ese mismo momento y se puso a dar gracias a Dios. Y hablaba acerca del niño a todos los que esperaban la redención de Jerusalén.

39 Después de cumplir todo lo que ordenaba la Ley del Señor, volvieron a su ciudad de Nazaret, en Galilea.

40 El niño iba creciendo y se fortalecía, lleno de sabiduría, y la gracia de Dios estaba con él.

41 Sus padres iban todos los años a Jerusalén en la fiesta de la Pascua.

42 Cuando el niño cumplió doce años, subieron como de costumbre,

43 y acababa la fiesta, María y José regresaron, pero Jesús permaneció en Jerusalén sin que ellos se dieran cuenta.

44 Creyendo que estaba en la caravana, caminaron todo un día y después comenzaron a buscarlo entre los parientes y conocidos.

45 Como no lo encontraron, volvieron a Jerusalén en busca de él.

46 Al tercer día, lo hallaron en el Templo en medio de los doctores de la Ley, escuchándolos y haciéndoles preguntas.

47 Y todos los que los oían estaban asombrados de su inteligencia y sus respuestas.

48 Al ver, sus padres quedaron maravillados y su madre le dijo: «Hijo mío, ¿por qué nos has hecho esto? Piensa que tu padre y yo te buscábamos angustiados».

49 Jesús les respondió: «¿Por qué me buscaban? ¿No sabían que yo debo ocuparme de los asuntos de mi Padre?».

50 Ellos no entendieron lo que les decía.

51 El regresó con sus padres a Nazaret y vivía sujeto a ellos. Su madre conservaba estas cosas en su corazón.

52 Jesús iba creciendo en sabiduría, en estatura y en gracia, delante de Dios y de los hombres.

EVANGELIO SEGÚN SAN LUCAS

The Bible – New Testament

Saint Luke

Chapter 24

1

1 But at daybreak on the first day of the week they took the spices they had prepared and went to the tomb.

2

They found the stone rolled away from the tomb;

3

but when they entered, they did not find the body of the Lord Jesus.

4

While they were puzzling over this, behold, two men in dazzling garments appeared to them.

5

They were terrified and bowed their faces to the ground. They said to them, «Why do you seek the living one among the dead?

6

He is not here, but he has been raised. 2 Remember what he said to you while he was still in Galilee,

7

that the Son of Man must be handed over to sinners and be crucified, and rise on the third day.»

8

And they remembered his words.

9

3 Then they returned from the tomb and announced all these things to the eleven and to all the others.

10

The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles,

11

but their story seemed like nonsense and they did not believe them.

12

4 But Peter got up and ran to the tomb, bent down, and saw the burial cloths alone; then he went home amazed at what had happened.

13

5 6 Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus,

14

and they were conversing about all the things that had occurred.

15

And it happened that while they were conversing and debating, Jesus himself drew near and walked with them,

16

7 but their eyes were prevented from recognizing him.

17

He asked them, «What are you discussing as you walk along?» They stopped, looking downcast.

18

One of them, named Cleopas, said to him in reply, «Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?»

19

And he replied to them, «What sort of things?» They said to him, «The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people,

20

how our chief priests and rulers both handed him over to a sentence of death and crucified him.

21

But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place.

22

Some women from our group, however, have astounded us: they were at the tomb early in the morning

23

and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive.

24

Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.»

25

And he said to them, «Oh, how foolish you are! How slow of heart to believe all that the prophets spoke!

26

Was it not necessary that the Messiah should suffer 8 these things and enter into his glory?»

27

Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.

28

As they approached the village to which they were going, he gave the impression that he was going on farther.

29

But they urged him, «Stay with us, for it is nearly evening and the day is almost over.» So he went in to stay with them.

30

And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them.

31

With that their eyes were opened and they recognized him, but he vanished from their sight.

32

Then they said to each other, «Were not our hearts burning (within us) while he spoke to us on the way and opened the scriptures to us?»

33

So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them

34

who were saying, «The Lord has truly been raised and has appeared to Simon!»

35

Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread.

36

9 While they were still speaking about this, he stood in their midst and said to them, «Peace be with you.»

37

But they were startled and terrified and thought that they were seeing a ghost.

38

Then he said to them, «Why are you troubled? And why do questions arise in your hearts?

39

10 Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have.»

40

And as he said this, he showed them his hands and his feet.

41

While they were still incredulous for joy and were amazed, he asked them, «Have you anything here to eat?»

42

They gave him a piece of baked fish;

43

he took it and ate it in front of them.

44

He said to them, «These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.»

45

Then he opened their minds to understand the scriptures.

46

11 And he said to them, «Thus it is written that the Messiah would suffer and rise from the dead on the third day

47

and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem.

48

You are witnesses of these things.

49

And (behold) I am sending the promise of my Father 12 upon you; but stay in the city until you are clothed with power from on high.»

50

13 Then he led them (out) as far as Bethany, raised his hands, and blessed them.

51

As he blessed them he parted from them and was taken up to heaven.

52

They did him homage and then returned to Jerusalem with great joy,

53

and they were continually in the temple praising God. 14

1 [1-53] The resurrection narrative in Luke consists of five sec tions: (1) the women at the empty tomb (⇒ Luke 23:56b-⇒ 24:12); (2) the appearance to the two disciples on the way to Emmaus (⇒ Luke 24:13-35); (3) the appearance to the disciples in Jerusalem (⇒ Luke 24:36-43); (4) Jesus’ final instructions (⇒ Luke 24:44-49); (5) the ascension (⇒ Luke 24:50-53). In Luke, all the resurrection appearances take place in and around Jerusalem; moreover, they are all recounted as having taken place on Easter Sunday. A consistent theme throughout the narrative is that the suffering, death, and resurrection of Jesus were accomplished in fulfillment of Old Testament promises and of Jewish hopes (⇒ Luke 24:19a, ⇒ 21, ⇒ 26-27, ⇒ 44, ⇒ 46). In his second volume, Acts, Luke will argue that Christianity is the fulfillment of the hopes of Pharisaic Judaism and its logical development (see ⇒ Acts 24:10-21).
2 [6] He is not here, but he has been raised: this part of the verse is omitted in important representatives of the Western text tradition, but its presence in other text types and the slight difference in wording from ⇒ Matthew 28:6 and ⇒ Mark 16:6 argue for its retention. 
3 [9] The women in this gospel do not flee from the tomb and tell no one, as in ⇒ Mark 16:8 but return and tell the disciples about their experience. The initial reaction to the testimony of the women is disbelief (⇒ Luke 24:11).
4 [12] This verse is missing from the Western textual tradition but is found in the best and oldest manuscripts of other text types.
5 [13-35] This episode focuses on the interpretation of scripture by the risen Jesus and the recognition of him in the breaking of the bread. The references to the quotations of scripture and explanation of it (⇒ Luke 24:25-27), the kerygmatic proclamation (⇒ Luke 24:34), and the liturgical gesture (⇒ Luke 24:30) suggest that the episode is primarily catechetical and liturgical rather than apologetic.
6 [13] Seven miles: literally, «sixty stades.» A stade was 607 feet. Some manuscripts read «160 stades» or more than eighteen miles. The exact location of Emmaus is disputed.
7 [16] A consistent feature of the resurrection stories is that the risen Jesus was different and initially unrecognizable ( Luke 24:37;  Mark 16:12;  John 20:14;  21:4).
8 [26] That the Messiah should suffer . . . : Luke is the only New Testament writer to speak explicitly of a suffering Messiah (⇒ Luke 24:26, ⇒ 46; ⇒ Acts 3:18; ⇒ 17:3; ⇒ 26:23). The idea of a suffering Messiah is not found in the Old Testament or in other Jewish literature prior to the New Testament period, although the idea is hinted at in ⇒ Mark 8:31-33. See the notes on ⇒ Matthew 26:63 and ⇒ 26:67-68.
9 [36-43,44-49] The Gospel of Luke, like each of the other gospels (⇒ Matthew 28:16-20; ⇒ Mark 16:14-15; ⇒ John 20:19-23), focuses on an important appearance of Jesus to the Twelve in which they are commissioned for their future ministry. As in ⇒ Luke 24:6, ⇒ 12, so in ⇒ Luke 24:36, ⇒ 40 there are omissions in the Western text.
10 [39-42] The apologetic purpose of this story is evident in the concern with the physical details and the report that Jesus ate food.
11 [46] See the note on ⇒ Luke 24:26.
12 [49] The promise of my Father: i.e., the gift of the holy Spirit.
13 [50-53] Luke brings his story about the time of Jesus to a close with the report of the ascension. He will also begin the story of the time of the church with a recounting of the ascension. In the gospel, Luke recounts the ascension of Jesus on Easter Sunday night, thereby closely associating it with the resurrection. In ⇒ Acts 1:3, ⇒ 9-11; ⇒ 13:31 he historicizes the ascension by speaking of a forty-day period between the resurrection and the ascension. The Western text omits some phrases in ⇒ Luke 24:51, ⇒ 52 perhaps to avoid any chronological conflict with Acts 1 about the time of the ascension.
14 [53] The Gospel of Luke ends as it began ( Luke 1:9), in the Jerusalem temple.

Evangelio según San Lucas – Capítulo 16

Evangelio según San Lucas Capítulo 16 1 Decía también a los discípulos: «Había un hombre rico que tenía un administrador, al cual acusaron de malgastar sus bienes. 2 Lo llamó y le dijo: «¿Qué es lo que me han contado de ti? Dame cuenta de tu administración, porque ya no ocuparás más ese puesto». 3… Seguir leyendo Evangelio según San Lucas – Capítulo 16

The Bible – New Testament

Saint Luke

Chapter 6

1

1 While he was going through a field of grain on a sabbath, his disciples were picking the heads of grain, rubbing them in their hands, and eating them.

2

Some Pharisees said, «Why are you doing what is unlawful on the sabbath?»

3

Jesus said to them in reply, «Have you not read what David did when he and those (who were) with him were hungry?

4

(How) he went into the house of God, took the bread of offering, 2 which only the priests could lawfully eat, ate of it, and shared it with his companions.»

5

Then he said to them, «The Son of Man is lord of the sabbath.»

6

On another sabbath he went into the synagogue and taught, and there was a man there whose right hand was withered.

7

The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him.

8

But he realized their intentions and said to the man with the withered hand, «Come up and stand before us.» And he rose and stood there.

9

Then Jesus said to them, «I ask you, is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?»

10

Looking around at them all, he then said to him, «Stretch out your hand.» He did so and his hand was restored.

11

But they became enraged and discussed together what they might do to Jesus.

12

3 In those days he departed to the mountain to pray, and he spent the night in prayer 4 to God.

13

When day came, he called his disciples to himself, and from them he chose Twelve, 5 whom he also named apostles:

14

Simon, whom he named Peter, 6 and his brother Andrew, James, John, Philip, Bartholomew,

15

Matthew, Thomas, James the son of Alphaeus, Simon who was called a Zealot, 7

16

and Judas the son of James, and Judas Iscariot, 8 who became a traitor.

17

9 And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon

18

came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured.

19

Everyone in the crowd sought to touch him because power came forth from him and healed them all.

20

10 11 And raising his eyes toward his disciples he said: «Blessed are you who are poor, for the kingdom of God is yours.

21

Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh.

22

Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man.

23

Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.

24

But woe to you who are rich, for you have received your consolation.

25

But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep.

26

Woe to you when all speak well of you, for their ancestors treated the false prophets in this way.

27

12 «But to you who hear I say, love your enemies, do good to those who hate you,

28

bless those who curse you, pray for those who mistreat you.

29

To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic.

30

Give to everyone who asks of you, and from the one who takes what is yours do not demand it back.

31

Do to others as you would have them do to you.

32

For if you love those who love you, what credit is that to you? Even sinners love those who love them.

33

And if you do good to those who do good to you, what credit is that to you? Even sinners do the same.

34

If you lend money to those from whom you expect repayment, what credit (is) that to you? Even sinners lend to sinners, and get back the same amount.

35

But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked.

36

Be merciful, just as (also) your Father is merciful.

37

13 «Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven.

38

Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.»

39

And he told them a parable, «Can a blind person guide a blind person? Will not both fall into a pit?

40

No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.

41

Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own?

42

How can you say to your brother, ‘Brother, let me remove that splinter in your eye,’ when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother’s eye.

43

14 «A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit.

44

For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles.

45

A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil; for from the fullness of the heart the mouth speaks.

46

«Why do you call me, ‘Lord, Lord,’ but not do what I command?

47

15 I will show you what someone is like who comes to me, listens to my words, and acts on them.

48

That one is like a person building a house, who dug deeply and laid the foundation on rock; when the flood came, the river burst against that house but could not shake it because it had been well built.

49

But the one who listens and does not act is like a person who built a house on the ground without a foundation. When the river burst against it, it collapsed at once and was completely destroyed.»

1 [1-11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also the notes on  Matthew 12:1-14 and  Mark 2:25-26.
2 [4] The bread of offering: see the note on ⇒ Matthew 12:5-6.
3 [12-16] See the notes on ⇒ Matthew 10:1-⇒ 11:1 and ⇒ Mark 3:14-15.
4 [12] Spent the night in prayer: see the note on ⇒ Luke 3:21.
5 [13] He chose Twelve: the identification of this group as the Twelve is a part of early Christian tradition (see ⇒ 1 Cor 15:5), and in Matthew and Luke, the Twelve are associated with the twelve tribes of Israel (⇒ Luke 22:29-30; ⇒ Matthew 19:28). After the fall of Judas from his position among the Twelve, the need is felt on the part of the early community to reconstitute this group before the Christian mission begins at Pentecost (⇒ Acts 1:15-26). From Luke’s perspective, they are an important group who because of their association with Jesus from the time of his baptism to his ascension (⇒ Acts 1:21-22) provide the continuity between the historical Jesus and the church of Luke’s day and who as the original eyewitnesses guarantee the fidelity of the church’s beliefs and practices to the teachings of Jesus (⇒ Luke 1:1-4). Whom he also named apostles: only Luke among the gospel writers attributes to Jesus the bestowal of the name apostles upon the Twelve. See the note on ⇒ Matthew 10:2-4. «Apostle» becomes a technical term in early Christianity for a missionary sent out to preach the word of God. Although Luke seems to want to restrict the title to the Twelve (only in ⇒ Acts 4:4, ⇒ 14 are Paul and Barnabas termed apostles), other places in the New Testament show an awareness that the term was more widely applied (⇒ 1 Cor 15:5-7; ⇒ Gal 1:19; ⇒ 1 Cor 1:1; ⇒ 9:1; ⇒ Romans 16:7).
6 [14] Simon, whom he named Peter: see the note on ⇒ Mark 3:16.
7 [15] Simon who was called a Zealot: the Zealots were the instigators of the First Revolt of Palestinian Jews against Rome in A.D. 66-70. Because the existence of the Zealots as a distinct group during the lifetime of Jesus is the subject of debate, the meaning of the identification of Simon as a Zealot is unclear.
8 [16] Judas Iscariot: the name Iscariot may mean «man from Kerioth.»
9 [17] The coastal region of Tyre and Sidon: not only Jews from Judea and Jerusalem, but even Gentiles from outside Palestine come to hear Jesus (see ⇒ Luke 2:31-32; ⇒ 3:6; ⇒ 4:24-27).
10 [20-49] Luke’s «Sermon on the Plain» is the counterpart to Matthew’s «Sermon on the Mount» (⇒ Matthew 5:1-⇒ 7:27). It is addressed to the disciples of Jesus, and, like the sermon in Matthew, it begins with beatitudes (⇒ Luke 6:20-22) and ends with the parable of the two houses (⇒ Luke 6:46-49). Almost all the words of Jesus reported by Luke are found in Matthew’s version, but because Matthew includes sayings that were related to specifically Jewish Christian problems (e.g., ⇒ Matthew 5:17-20; ⇒ 6:1-8, ⇒ 16-18) that Luke did not find appropriate for his predominantly Gentile Christian audience, the «Sermon on the Mount» is considerably longer. Luke’s sermon may be outlined as follows: an introduction consisting of blessings and woes (⇒ Luke 6:20-26); the love of one’s enemies (⇒ Matthew 6:27-36); the demands of loving one’s neighbor (⇒ Luke 6:37-42); good deeds as proof of one’s goodness (⇒ Luke 6:43-45); a parable illustrating the result of listening to and acting on the words of Jesus (⇒ Luke 6:46-49). At the core of the sermon is Jesus’ teaching on the love of one’s enemies (⇒ Luke 6:27-36) that has as its source of motivation God’s graciousness and compassion for all humanity (⇒ Luke 6:35-36) and Jesus’ teaching on the love of one’s neighbor (⇒ Luke 6:37-42) that is characterized by forgiveness and generosity.
11 [20-26] The introductory portion of the sermon consists of blessings and woes that address the real economic and social conditions of humanity (the poor – the rich; the hungry – the satisfied; those grieving – those laughing; the outcast – the socially acceptable). By contrast, Matthew emphasizes the religious and spiritual values of disciples in the kingdom inaugurated by Jesus («poor in spirit,» ⇒ Matthew 5:5; «hunger and thirst for righteousness,» ⇒ Matthew 5:6). In the sermon, blessed extols the fortunate condition of persons who are favored with the blessings of God; the woes, addressed as they are to the disciples of Jesus, threaten God’s profound displeasure on those so blinded by their present fortunate situation that they do not recognize and appreciate the real values of God’s kingdom. In all the blessings and woes, the present condition of the persons addressed will be reversed in the future.
12 [27-36] See the notes on ⇒ Matthew 5:43-48 and ⇒ Matthew 5:48.
13 [37-42] See the notes on ⇒ Matthew 7:1-12; ⇒ 7:1; ⇒ 7:5.
14 [43-46] See the notes on ⇒ Matthew 7:15-20 and ⇒ 12:33.
15 [47-49] See the note on ⇒ Matthew 7:24-27.

EVANGELIO SEGÚN SAN LUCAS – CAPÍTULO 1

La Biblia – El Nuevo Testamento Evangelio según San Lucas Capítulo 1 1 Muchos han tratado de relatar ordenadamente los acontecimientos que se cumplieron entre nosotros, 2 tal como nos fueron transmitidos por aquellos que han sido desde el comienzo testigos oculares y servidores de la Palabra. 3 Por eso, después de informarme cuidadosamente de todo… Seguir leyendo EVANGELIO SEGÚN SAN LUCAS – CAPÍTULO 1

The Bible – New Testament

Saint Luke

Chapter 3

1

1 2 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene,

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during the high priesthood of Annas and Caiaphas, 3 the word of God came to John the son of Zechariah in the desert.

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4 He went throughout (the) whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins,

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5 as it is written in the book of the words of the prophet Isaiah: «A voice of one crying out in the desert: ‘Prepare the way of the Lord, make straight his paths.

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Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth,

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and all flesh shall see the salvation of God.'»

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He said to the crowds who came out to be baptized by him, «You brood of vipers! Who warned you to flee from the coming wrath?

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Produce good fruits as evidence of your repentance; and do not begin to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God can raise up children to Abraham from these stones.

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Even now the ax lies at the root of the trees. Therefore every tree that does not produce good fruit will be cut down and thrown into the fire.»

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And the crowds asked him, «What then should we do?»

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He said to them in reply, «Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise.»

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Even tax collectors came to be baptized and they said to him, «Teacher, what should we do?»

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He answered them, «Stop collecting more than what is prescribed.»

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Soldiers also asked him, «And what is it that we should do?» He told them, «Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages.»

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Now the people were filled with expectation, and all were asking in their hearts whether John might be the Messiah.

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6 John answered them all, saying, «I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the holy Spirit and fire.

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His winnowing fan 7 is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.»

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Exhorting them in many other ways, he preached good news to the people.

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8 Now Herod the tetrarch, who had been censured by him because of Herodias, his brother’s wife, and because of all the evil deeds Herod had committed,

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added still another to these by (also) putting John in prison.

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9 10 After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened

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11 and the holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, «You are my beloved Son; with you I am well pleased.»

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12 When Jesus began his ministry he was about thirty years of age. He was the son, as was thought, of Joseph, the son of Heli,

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the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

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the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

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the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,

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the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

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the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er,

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the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

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the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim,

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the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 13

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the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon,

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the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah,

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the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

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the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

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the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

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the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

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the son of Enos, the son of Seth, the son of Adam, the son of God.

1 [1-20] Although Luke is indebted in this section to his sources, the Gospel of Mark and a collection of sayings of John the Baptist, he has clearly marked this introduction to the ministry of Jesus with his own individual style. Just as the gospel began with a long periodic sentence (⇒ Luke 1:1-4), so too this section (⇒ Luke 3:1-2). He casts the call of John the Baptist in the form of an Old Testament prophetic call (⇒ Luke 3:2) and extends the quotation from Isaiah found in ⇒ Mark 1:3 (⇒ Isaiah 40:3) by the addition of ⇒ Isaiah 40:4-5 in ⇒ Luke 3:5-6. In doing so, he presents his theme of the universality of salvation, which he has announced earlier in the words of Simeon (⇒ Luke 2:30-32). Moreover, in describing the expectation of the people (⇒ Luke 3:15), Luke is characterizing the time of John’s preaching in the same way as he had earlier described the situation of other devout Israelites in the infancy narrative (⇒ Luke 2:25-26, ⇒ 37-38). In ⇒ Luke 3:7-18 Luke presents the preaching of John the Baptist who urges the crowds to reform in view of the coming wrath (⇒ Luke 3:7, 9: eschatological preaching), and who offers the crowds certain standards for reforming social conduct (⇒ Luke 3:10-14: ethical preaching), and who announces to the crowds the coming of one mightier than he (⇒ Luke 3:15-18: messianic preaching).
2 [1] Tiberius Caesar: Tiberius succeeded Augustus as emperor in A.D. 14 and reigned until A.D. 37. The fifteenth year of his reign, depending on the method of calculating his first regnal year, would have fallen between A.D. 27 and 29. Pontius Pilate: prefect of Judea from A.D. 26 to 36. The Jewish historian Josephus describes him as a greedy and ruthless prefect who had little regard for the local Jewish population and their religious practices (see ⇒ Luke 13:1). Herod: i.e., Herod Antipas, the son of Herod the Great. He ruled over Galilee and Perea from 4 B.C. to A.D. 39. His official title tetrarch means literally, «ruler of a quarter,» but came to designate any subordinate prince. Philip: also a son of Herod the Great, tetrarch of the territory to the north and east of the Sea of Galilee from 4 B.C. to A.D. 34. Only two small areas of this territory are mentioned by Luke. Lysanias: nothing is known about this Lysanias who is said here to have been tetrarch of Abilene, a territory northwest of Damascus.
3 [2] During the high priesthood of Annas and Caiaphas: after situating the call of John the Baptist in terms of the civil rulers of the period, Luke now mentions the religious leadership of Palestine (see the note on ⇒ Luke 1:5). Annas had been high priest A.D. 6-15. After being deposed by the Romans in A.D. 15 he was succeeded by various members of his family and eventually by his son-in-law, Caiaphas, who was high priest A.D. 18-36. Luke refers to Annas as high priest at this time (but see ⇒ John 18:13, ⇒ 19), possibly because of the continuing influence of Annas or because the title continued to be used for the ex-high priest. The word of God came to John: Luke is alone among the New Testament writers in associating the preaching of John with a call from God. Luke is thereby identifying John with the prophets whose ministries began with similar calls. In ⇒ Luke 7:26 John will be described as «more than a prophet»; he is also the precursor of Jesus (⇒ Luke 7:27), a transitional figure inaugurating the period of the fulfillment of prophecy and promise.
4 [3] See the note on ⇒ Matthew 3:2.
5 [4] The Essenes from Qumran used the same passage to explain why their community was in the desert studying and observing the law and the prophets (1QS 8:12-15).
6 [16] He will baptize you with the holy Spirit and fire: in contrast to John’s baptism with water, Jesus is said to baptize with the holy Spirit and with fire. From the point of view of the early Christian community, the Spirit and fire must have been understood in the light of the fire symbolism of the pouring out of the Spirit at Pentecost (⇒ Acts 2:1-4); but as part of John’s preaching, the Spirit and fire should be related to their purifying and refining characteristics (⇒ Ezekiel 36:25-27; ⇒ Malachi 3:2-3). See the note on ⇒ Matthew 3:11.
7 [17] Winnowing fan: see the note on ⇒ Matthew 3:12.
8 [19-20] Luke separates the ministry of John the Baptist from that of Jesus by reporting the imprisonment of John before the baptism of Jesus (⇒ Luke 3:21-22). Luke uses this literary device to serve his understanding of the periods of salvation history. With John the Baptist, the time of promise, the period of Israel, comes to an end; with the baptism of Jesus and the descent of the Spirit upon him, the time of fulfillment, the period of Jesus, begins. In his second volume, the Acts of the Apostles, Luke will introduce the third epoch in salvation history, the period of the church.
9 [21-22] This episode in Luke focuses on the heavenly message identifying Jesus as Son and, through the allusion to ⇒ Isaiah 42:1, as Servant of Yahweh. The relationship of Jesus to the Father has already been announced in the infancy narrative (⇒ Luke 1:32, ⇒ 35; ⇒ 2:49); it occurs here at the beginning of Jesus’ Galilean ministry and will reappear in ⇒ Luke 9:35 before another major section of Luke’s gospel, the travel narrative (⇒ Luke 9:51-⇒ 19:27). Elsewhere in Luke’s writings (⇒ Luke 4:18; ⇒ Acts 10:38), this incident will be interpreted as a type of anointing of Jesus.
10 [21] Was praying: Luke regularly presents Jesus at prayer at important points in his ministry: here at his baptism; at the choice of the Twelve (⇒ Luke 6:12); before Peter’s confession (⇒ Luke 9:18); at the transfiguration (⇒ Luke 9:28); when he teaches his disciples to pray (⇒ Luke 11:1); at the Last Supper (⇒ Luke 22:32); on the Mount of Olives (⇒ Luke 22:41); on the cross (⇒ Luke 23:46).
11 [22] You are my beloved Son; with you I am well pleased: this is the best attested reading in the Greek manuscripts. The Western reading, «You are my Son, this day I have begotten you,» is derived from ⇒ Psalm 2:7.
12 [23-38] Whereas ⇒ Matthew 1:2 begins the genealogy of Jesus with Abraham to emphasize Jesus’ bonds with the people of Israel, Luke’s universalism leads him to trace the descent of Jesus beyond Israel to Adam and beyond that to God (⇒ Luke 3:38) to stress again Jesus’ divine sonship.
13 [31] The son of Nathan, the son of David: in keeping with Jesus’ prophetic role in Luke and Acts (e.g., ⇒ Luke 7:16, ⇒ 39; ⇒ 9:8; ⇒ 13:33; ⇒ 24:19; ⇒ Acts 3:22-23; ⇒ 7:37) Luke traces Jesus’ Davidic ancestry through the prophet Nathan (see ⇒ 2 Sam 7:2) rather than through King Solomon, as ⇒ Matthew 1:6-7.

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