دراسة الكتاب المقدس: معنى لوقا 10:18: "رأيت الشيطان يسقط كالبرق"

Albani, M. (2004). The Downfall of Helel, The Son of Dawn: Aspects of Royal Ideology in Isa 14:12–13. The Fall of the Angels.

Bibliotherapy: tracing the roots of a moral therapy movement in the United States from the early nineteenth century to the present. (2013). Journal of the Medical Library Association, 101 2, 89–91.

Blomberg, C. (2016). 31 Common Exegetical Fallacies in New Testament Scholarship Rectifiable through External Evidence. 722–737.

Brewer, D. (1999). Book Review: Theology of Jesus and Rabbis: The Parables: Jewish Tradition and Christian Interpretation. The Expository Times, 111, 64–65.

Crump, D. M. (1992). Jesus, the Victorious Scribal-Intercessor in Luke’s Gospel. New Testament Studies, 38, 51–65.

Duncan, J., & Derrett, M. (1993). Getting on Top of a Demon (Luke 4:39). Evangelical Quarterly.

Garber, Z. (2009). The Misunderstood Jew: the Church and the Scandal of the Jewish Jesus (review). Shofar: An Interdisciplinary Journal of Jewish Studies, 27, 134–137.

Garvey, J. (2021a). God’s Good Earth: The Case for an Unfallen Creation. Perspectives on Science and Christian Faith.

Garvey, J. (2021b). The Generations of Heaven and Earth: Adam, the Ancient World, and Biblical Theology. Perspectives on Science and Christian Faith.

Gathercole, S. (2003). Jesus’ Eschatological Vision of the Fall of Satan: Luke 10.18 Reconsidered. Zeitschrift Für Die Neutestamentliche Wissenschaft, 94, 143–163.

Haller, H. M. (1998). Did the rich young ruler hear the gospel according to Jesus?¯: Matthew 19:21; Mark 10:21; Luke 18:22.

Hills, J. V. (1992). Luke 10.18—Who Saw Satan Fall? Journal for the Study of the New Testament, 14, 25–40.

Hylen, S. E. (2014). Book Review: Salty Wives, Spirited Mothers, and Savvy Widows: Capable Women of Purpose and Persistence in Luke’s Gospel. Biblical Theology Bulletin, 44, 172–173.

Johnston, M. (2009). Saving God: Religion after Idolatry.

Jović, R. (2015). Doing Gender Justice as a Mission Imperative: God’s Justice and Ours. International Review of Mission, 104, 26–36.

Kamba, M. (2016). Holistic Healing in Acts 3:1-10: A Transformative Church for All People. International Review of Mission, 105, 268–279.

Koepnick, E. (2008). The Historical Jesus and the Slave of the Centurion: How the Themes of Slavery, Sexuality, and Military Service Intersect in Matthew 8:5-13.

Kooten, G. V., & Barthel, P. (2015). The Star of Bethlehem and the Magi: Interdisciplinary Perspectives from Experts on the Ancient Near East, the Greco-roman World, and Modern Astronomy.

Lamprecht, L. (2019). The Shifting Roles of Wealth and Poverty in Jerome’s Vision of Asceticism and the Call to Perfection, as Reflected in a Selection of His Works. Journal of Early Christian History, 9, 49–78.

McGaw, A. G. (2019). Correlating Bible and Ethics¯: Tensions and Complexity.

Melko, M., Palencia-Roth, M., & Wescott, R. (2018). 48th Annual ISCSC Conference.

Mindiola, C. C. (2023). Fabricating the Fall of Satan: Revelation 12:7–9 and its Interpretation in Early Christianity. Journal of Theological Studies.

Onyechere, J. B. (2019). Contextualizing the Parable of the Prodigal Son within The African Cultural Setting. International Journal of Innovative Research & Development.

Petterson, C. (2019). Hand of the Master Of Slaveholders and the Slave-Relation.

Rice, G. E. (1982). Luke 5:33-6:11: Release from Cultic Tradition. 20, 5.

Rius-Camps, J. (1983). Qüestions sobre la doble obra lucana, IV. Lc 10, 25-18, 30: Una perfecta estructura concèntrica dins la secció del viatge (9, 51-19,46). 8, 283–358.

Roach, S. N. (1927). The Power of His Resurrection: Phil. III: 10. Review & Expositor, 24, 45–55.

Rothschild, C. K. (2024). De stella magorum: The Night of the Comet and the Births of John and Jesus. New Testament Studies.

Tarrech, A. P. I. (1978). Lc 10, 18: La visió de la caiguda de Satanàs. 3, 217–243.

Yunes, R. (2018). The false I and the true I From Babylon to the New Jerusalem How to read the signs of time.