Gospel of Luke

Wednesday, 06 February 2013

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Daughter of Jairus
The record of the daughter of Jairus is a combination of miracles of Jesus in the Gospels (Mark 5:21–43, Matthew 9:18–26, Luke 8:40–56).
The story immediately follows the exorcism at Gerasa. Jairus, a patron of the synagogue, asks Jesus to heal his dying daughter. However, according to Matthew, his daughter is already dead, not dying. As they travel to Jairus's house, a sick woman in the crowd touches Jesus' cloak and is healed of her sickness. This is called the miracle of Christ healing the bleeding woman.
Meanwhile the daughter dies, but Jesus continues to the house and brings her back to life, or in his own words, awakens her. In Mark's account, the Aramaic phrase "Talitha Koum" (transliterated into Greek as ταλιθα κουμ and meaning, "Little girl, I say to you, get up!") is attributed to Jesus.
Donahue and Harrington state that this episode shows that "faith, especially as embodied by the bleeding woman, can exist in seemingly hopeless situations".
The combined stories have been used as an example of intercalation, with one incident inserted within another, and of contrast comparing the older woman with a 12-year ailment and the 12-year-old girl. Michael Keene states that there is a link between Jairus and the woman: "The link between them is faith since both Jairus and the bleeding woman showed great faith in Jesus"

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Donald Guthrie
Donald Guthrie (1915–1992) was a British New Testament scholar. Guthrie was a graduate of the University of London (B.D., Th.M., Ph. D.). From 1949 until his retirement in 1982 Guthrie was lecturer in New Testament studies at London Bible College (now London School of Theology), and from 1978 until 1982 he served as vice-principal of the college.
Guthrie wrote New Testament Introduction (1962) and New Testament Theology (1981) which are recognized as significant books related to the New Testament.

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Helmut Koester
Helmut Koester (born 1926, Hamburg) is a German-born American scholar of the New Testament and currently Morison Research Professor of Divinity and Winn Research Professor of Ecclesiastical History at Harvard Divinity School. He teaches courses at both the Divinity School and at Harvard Extension School, and was the president of the Society of Biblical Literature. His Introduction to the New Testament is described as a "standard reference work."
Koester studied under Rudolf Bultmann at the Philipps-University of Marburg, Germany, after being released from a POW camp there in 1945. He later became an assistant of Günther Bornkamm at the University of Heidelberg in 1954-1956. He was a visiting professor at Harvard in 1958, and became the John H. Morison Professor of Ecclesiastical History in 1963. Although now emeritus, he continues to teach at Harvard University and oversee (with Laura Nasrallah) the Harvard project Archeological Resources for the Study of the New Testament, which has been published by Fortress Press in CD-ROM format as "Cities of Paul: Images and Interpretations from the Harvard New Testament Archaeology Project."

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John the Baptist
John the Baptist (Hebrew: יוחנן המטביל, Yoḥanan ha-mmaṭbil, Arabic: يحيى بن زكريا‎ Yahya ibn Zakariya, Aramaic: ܝܘܚܢܢ Yoḥanan, Greek: Ὁ Ἅγιος/Τίμιος Ἐνδοξος Προφήτης, Πρόδρομος καὶ Βαπτιστής Ἰωάννης Ho Hágios/Tímios Endoxos, Profḗtēs, Pródromos, kaì Baptistḗs Ioánnes) (c. 6 BC – c. AD 30-36) was an itinerant preacher and a major religious figure mentioned in the Canonical gospels and the Qur'an. He is described in the Gospel of Luke as a relative of Jesus who led a movement of baptism at the Jordan River. Some scholars maintain that he was influenced by the Essenes, who were semi-ascetic, expected an apocalypse, and practiced rituals corresponding strongly with baptism, although there is no direct evidence to substantiate this. John is regarded as a prophet in Christianity, Islam, the Bahá'í Faith, and Mandaeism.
Most biblical scholars agree that John baptized Jesus at "Bethany beyond the Jordan," by wading into the water with Jesus from the eastern bank. John the Baptist is also mentioned by Jewish historian Josephus, in Aramaic Matthew, in Pseudo-Clementine, and in the Qur'an. Accounts of John in the New Testament appear compatible with the account in Josephus. There are no other historical accounts of John the Baptist from around the period of his lifetime.

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Joseph von Führich
Joseph von Führich [or Josef Ritter von Führich] (February 9, 1800 - March 13, 1876) was an Austrian painter, one of the Nazarenes.
He was born at Kratzau (Czech: Chrastava) in Bohemia. Deeply impressed as a boy by rustic pictures adorning the wayside chapels of his native country, his first attempt at composition was a sketch of the Nativity for the festival of Christmas in his father's house. He lived to see the day when, becoming celebrated as a composer of scriptural episodes, his sacred subjects were transferred in numberless repetitions to the roadside churches of the Austrian state, where humble peasants thus learnt to admire modern art reviving the models of earlier ages.
Führich has been fairly described as a Nazarene, a romantic religious artist whose pencil did more than any other to restore the old spirit of Dürer and give new shape to countless incidents of the gospel and scriptural legends. Without the power of Cornelius or the grace of Overbeck, he composed with great skill, especially in outline. His mastery of distribution, form, movement and expression was considerable. In its peculiar way his drapery was perfectly cast.

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Justin Martyr
Justin Martyr, also known as just Saint Justin (AD 100–165), was an early Christian apologist, and is regarded as the foremost interpreter of the theory of the Logos in the 2nd century. Most of his works are lost, but two apologies and a dialogue did survive. He is considered a saint by the Roman Catholic Church and the Eastern Orthodox Church.
Most of what is known about the life of Justin Martyr comes from his own writings. He was born at Flavia Neapolis (today Nablus) in Palestine into a pagan family, and defined himself as a Gentile. His grandfather, Bacchius, had a Greek name, while his father, Priscus bore a Latin name, which has led to speculations that his ancestors may have settled in Neapolis soon after its establishment or that they may have descended from a Roman 'diplomatic' community that had been sent there. He received a Greek education. He tells us (Dialogue 2-8) that he tried first the school of a Stoic philosopher, who was unable to explain God's being to him. He then attended a Peripatetic philosopher but was put off because the philosopher was too eager for his fee. Then he went to hear a Pythagorean philosopher, who demanded that he first learn music, astronomy and geometry, which he did not wish to do. Subsequently, he adopted Platonism after encountering a Platonist thinker who had recently settled in his city. Some time afterwards, he chanced upon an old man, possibly a Palestinian or Syrian Christian, in the vicinity of the seashore, who engaged him in a dialogue about God, and spoke of the testimony of the prophets as more reliable than the reasoning of philosophers. It was this argument which, Justin avers, kindled in him a love of Christ, and led him to embrace the Christian faith. He was influenced in this by the fearless conduct of the Christians facing execution (Apol. 2:12). His conversion is commonly assumed to have taken place at Ephesus, though it may have occurred anywhere on the road from Palestine to Rome.

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Luke the Evangelist
Luke the Evangelist (Ancient Greek: Λουκᾶς, Loukás) is a character in the New Testament. He is mentioned in three of the Pauline Epistles including Colossians where he is described by Paul as "Our dear friend Luke, the doctor" (NIV). Early Church Fathers such as Jerome and Eusebius claimed that he was the author of the Gospel of Luke and the Acts of the Apostles and this is the traditional Christian view today.
He is venerated as Saint Luke, patron saint of artists, physicians, surgeons, students, butchers; his feast day is 18 October.
Luke was a Greco-Syrian physician who lived in the Greek city of Antioch in Ancient Syria.
His earliest notice is in Paul's Epistle to Philemon, verse 24. He is also mentioned in Colossians 4:14 and 2 Timothy 4:11, two works commonly ascribed to Paul. The next earliest account of Luke is in the Anti-Marcionite Prologue to the Gospel of Luke, a document once thought to date to the 2nd century, but which has more recently been dated to the later 4th century. Helmut Koester, however, claims that the following part – the only part preserved in the original Greek – may have been composed in the late 2nd century:

wn.com/Luke_the_Evangelist
Martha
Martha of Bethany (Aramaic מַרְתָּא Martâ) is a biblical figure described in the Gospels of Luke and John. Together with her siblings Lazarus and Mary, she is described as living in the village of Bethany near Jerusalem. She is the middle child of her family with Lazarus being the eldest and her sister Mary Magdalene the youngest. She was witness to Jesus' resurrection of her brother, Lazarus.
The name Martha is a Latin transliteration of the Koine Greek Μαρθα, itself a translation of the Aramaic מַרְתָּא Martâ, "The mistress" or "the lady", from מרה "mistress", feminine of מר "master". The Aramaic form occurs in a Nabatean inscription found at Puteoli, and now in the Naples Museum; it is dated AD. 5 (Corpus Inscr. Semit., 158); also in a Palmyrene inscription, where the Greek translation has the form Marthein.
In the Gospel of Luke, Jesus visits the home of two sisters named Mary and Martha. The two sisters are contrasted: Martha was "cumbered about many things" while Jesus was their guest, while Mary had chosen "the better part", that of listening to the master's discourse. The name of their village is not recorded, nor any mention of whether Jesus was near Jerusalem:

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Mary Magdalene
Mary Magdalene (original Greek Μαρία ἡ Μαγδαληνή), or Mary of Magdala, was one of Jesus' most celebrated disciples, and the most important female disciple in the movement of Jesus. Jesus cleansed her of "seven demons", ^[Lu 8:2] ^[Mk 16:9] sometimes interpreted as referring to complex illnesses. She became Jesus' close friend and most prominent during his last days, being present at the cross after the male disciples (excepting John the Beloved) had fled, and at his burial. She was the first person to see Jesus after his Resurrection, according to both John 20 and Mark 16:9.
Mary Magdalene is considered by the Catholic, Orthodox, Anglican, and Lutheran churches to be a saint, with a feast day of July 22. The Eastern Orthodox churches also commemorate her on the Sunday of the Myrrhbearers.
Consistently in the four Gospels, Mary Magdalene seems to be distinguished from other women named Mary by adding "Magdalene" (η Μαγδαληνή) to her name. Traditionally, this has been interpreted to mean that she was from Magdala, a town thought to have been on the western shore of the Sea of Galilee. Luke 8:2 says that she was actually "called Magdalene." In Hebrew מגדל Migdal means "tower", "fortress"; in Aramaic, "Magdala" means "tower" or "elevated, great, magnificent".

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Mary of Bethany
Mary of Bethany (Judeo-Aramaic מרים, Maryām, rendered Μαρία, Maria, in the Koine Greek of the New Testament; form of Hebrew מִרְיָם, Miryām, or Miriam, "wished for child", "bitter" or "rebellious") is a biblical figure described in the Gospels of John and Luke in the Christian New Testament. Together with her siblings Lazarus and Martha, she is described as living in the village of Bethany near Jerusalem.
In Latin tradition, Mary of Bethany is often identified as Mary Magdalene (of whom more is recorded in the gospels as well as in later traditions), while in Eastern Orthodox and Protestant traditions they are considered separate persons. The Orthodox Church has its own traditions regarding Mary of Bethany's life beyond the gospel accounts.
In the Gospel of Luke, Jesus visits the home of two sisters named Mary and Martha. Mary is contrasted with her sister Martha, who was "cumbered about many things"^[Lk 10:40] while Jesus was their guest, while Mary had chosen "the better part," that of listening to the master's discourse. The name of their village is not recorded, nor any mention of whether Jesus was near Jerusalem:

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Pontius Pilate
Pontius Pilatus (Ancient Greek: Πόντιος Πιλᾶτος, Pontios Pīlātos), known in the English-speaking world as Pontius Pilate ( /ˈpɒntʃəs ˈpaɪlət/(US), /ˈpɒnti.əs ˈpaɪlət/ (UK)), was the fifth Prefect of the Roman province of Judaea, from AD 26–36. He is best known as the judge at Jesus' trial and the man who authorized the crucifixion of Jesus. As prefect, he served under Emperor Tiberius.
The sources for Pilate's life are the four canonical gospels, Philo of Alexandria, Josephus, a brief mention by Tacitus, and an inscription known as the Pilate Stone, which confirms his historicity and establishes his title as prefect. Based on these sources, it appears that Pilate was an equestrian of the Pontii family, and succeeded Valerius Gratus as prefect of Judaea in AD 26. Once in his post he offended the religious sensibilities of his subjects, leading to harsh criticism from Philo and Josephus. According to Josephus, he was ordered back to Rome after harshly suppressing a Samaritan uprising, arriving just after the death of Tiberius, which occurred on 16 March in the year 37. He was replaced by Marcellus.

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Seventy Disciples
The seventy disciples or seventy-two disciples (known in the Eastern Christian tradition as the seventy apostles) were early followers of Jesus mentioned in the Gospel of Luke 10:1–24. According to Luke, the only gospel in which they appear, Jesus appointed them and sent them out in pairs on a specific mission which is detailed in the text. In Western Christianity, they are usually referred to as disciples, whereas in Eastern Christianity they are usually referred to as apostles. Using the original Greek words, both titles are descriptive as an apostle is one sent on a mission (the Greek uses the verb form: apesteilen) whereas a disciple is a student, but the two traditions differ on the scope of the words apostle and disciple.
The passage from Luke 10 reads:
This is the only mention of the group in the Bible. The number is seventy in manuscripts in the Alexandrian (such as Codex Sinaiticus) and Caesarean text traditions but seventy-two in most other Alexandrian and Western texts. It may derive from the 70 nations of Genesis or the many other 70 in the Bible, or the 72 translators of the Septuagint from the Letter of Aristeas. In translating the Vulgate, Jerome selected the reading of seventy-two.

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Simon of Cyrene
Simon of Cyrene (שמעון "Hearkening; listening", Standard Hebrew Šimʿon, Tiberian Hebrew Šimʿôn) was the man compelled by the Romans to carry the cross of Jesus as Jesus was taken to his crucifixion, according to all three Synoptic Gospels
By contrast, the Gospel of John does not mention Simon, saying only that Jesus carried the cross himself, or carried his own cross (John 19:17). This may mean that Jesus received no assistance on the journey to Calvary; or it may be that John wished to emphasise that Jesus took the load of the cross and therefore of the sins of mankind upon himself.
Because his home town, Cyrene, Libya, was located in northern Africa, a connection arose making Simon of Cyrene the first saintly Christian. Cyrene, a Greek colony, also had a Jewish community where 100,000 Judean Jews had settled during the reign of Ptolemy Soter (323-285 BC) and was an early center of Christianity. The Cyrenian Jews had a synagogue in Jerusalem, where many went for annual feasts. Tradition states his sons Rufus and Alexander became missionaries; the inclusion of their names in Mark suggests that they were of some standing in the Early Christian community at Rome. It has even been suggested that the Rufus mentioned by Paul in Romans 16:13 is the son of Simon of Cyrene. Some also link Simon himself with the "men of Cyrene" who preached the Gospel to the Greeks in Acts 11:20. On the other hand, Simon's name does not prove he was Jewish, and Alexander and Rufus were both common names and may have referred to others.

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Sirach
File:Ben-Sira Hebrew (Vienna 1814).djvu
The Book of the All-Virtuous Wisdom of Jesus ben Sira ( /ˈsaɪræk/), commonly called the Wisdom of Sirach or simply Sirach, and also known as The Book Ecclesiasticus (/ɨˌkliːziˈæstɪkəs/) or Siracides (/saɪˈræsɨdiːz/), is a work from the early 2nd century B.C. (approximately 200-175 B.C.) written by the Jewish scribe Jesus ben Sirach of Jerusalem. The book was not accepted into the Hebrew Bible and as a result the original Hebrew text was not preserved in the Jewish canon. However, various original Hebrew versions have since been recovered.
There are numerous citations of Sirach in the Talmud and works of rabbinic literature (as "ספר בן סירא", e.g., Hagigah 13a). Despite not finding ultimate acceptance into the scriptural canon of Judaism, it was read as scripture by some Jews. For instance, it was included in the canon of the Jewish Septuagint, the 2nd century BC Greek version of the Jewish scriptures used by Diaspora Jews. Sirach is accepted as part of the Christian biblical canon by Catholics, Eastern Orthodox, and most Oriental Orthodox but not by most Protestants. The Greek Church Fathers also called it the "All-Virtuous Wisdom", while the Latin Church Fathers, beginning with Cyprian, termed it Ecclesiasticus because it was frequently read in churches, leading to the title liber ecclesiasticus (Latin and Latinised Greek for "church book").

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Stephen L Harris
Stephen L. Harris is Professor Emeritus of Humanities and Religious Studies at California State University, Sacramento. He served there ten years as department chair and was named a Woodrow Wilson Fellow. He received his MA and PhD degrees from Cornell University. Harris is a member of the American Academy of Religion, a fellow at the Westar Institute, was a fellow of the controversial Jesus Seminar, and has authored several books on religion, some of which are used in introductory university courses.
He also has a strong interest in some geological topics. Harris grew up in western Washington state where the views of Mount Rainier inspired what has become a lifelong interest in the eruptive potential of the volcanoes in the Cascade Mountain range.
Harris teaches an adult education class on "Evolving Concepts of God" at St. Mark's Methodist Church, Sacramento, using his text, The Old Testament: An Introduction to the Hebrew Bible.

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Udo Schnelle
Udo Schnelle (born 1952) is professor of New Testament at the University of Halle-Wittenberg, and is the author of a number of theological works.
Schnelle studied from 1974-79 in Göttingen, where he graduated in 1981. From 1986-1992 he was Professor of New Testament studies at the University of Erlangen-Nuremberg and has taught at Halle since 1992.

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Young man from Nain
The young man from Nain was the widow's son who Christ raised from the dead. He did so during the young man's burial in the village of Nain, Israel, two miles south of Mount Tabor. This is told in the Gospel of Luke 7:11-17. This is the first of three miracles of Jesus in the canonical gospels in which he raises the dead, the other two being Daughter of Jairus and Raising of Lazarus.
The miracle is described thus:
11 Soon afterward Jesus went to a town named Nain, accompanied by His disciples and a large crowd. 12 And when He arrived at the gate of the town, a funeral procession was coming out. A young man had died, the only son of his mother, and she was a widow. And a large crowd from the town was with her. 13 And when the Lord saw her, His heart was filled with pity for her, and He said to her, “Do not weep”. 14 Then He walked over and touched the coffin, while the pallbearers stood still. Jesus said to the dead man, “Young man, I say to thee, arise!” And he who was dead, sat up and began to talk, and Jesus gave him back to his mother. 16 Then they all were filled with awe and praised God. And they said, “A great prophet has risen among us”, and “God has visited His people”. 17 This news about Jesus went out through all the country and the surrounding territory.

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The Gospel of Luke--Movie

The Gospel According to Luke (Greek: Τὸ κατὰ Λουκᾶν εὐαγγέλιον, to kata Loukan euangelion)...

published: 08 Mar 2012

author: MarkcusResurrection

The Gospel of Luke

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published: 21 Apr 2011

author: TRUTHABOUTSUNDAY

9. The Gospel of Luke

Introduction to New Testament (RLST 152) Luke and Acts, a two-volume work, are structured ...

published: 02 Sep 2009

author: YaleCourses

The Book of Luke (KJV)

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published: 14 Dec 2011

author: KJVcrazy

The Gospel of Luke - [1/12]

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published: 28 Aug 2009

author: joe7Xcel

Jesus Movie - Gospel of Luke - PT.1

Jesus movie taken from the book of Luke...

published: 30 Dec 2010

author: InChristAlive

Gospel Music Video "Luke Warm" by Grace

www.examiner.com Lyrics: I was reading mathew and revalations, and it was speaking on thos...

published: 31 Aug 2006

author: kbiv3000

The Gospel of Luke - [2/12]

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published: 28 Aug 2009

author: joe7Xcel

The Gospel of Luke - [3/12]

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published: 28 Aug 2009

author: joe7Xcel

The Gospel of Luke - [5/12]

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published: 28 Aug 2009

author: joe7Xcel

The Book Of Luke In Patois

Created by Bible Society..... De Res ah it ah soon Come!!...

published: 11 Dec 2011

author: bowienew

The Gospel of Luke - [6/12]

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published: 28 Aug 2009

author: joe7Xcel

Jesus Film (Malayalam) based on Gospel of Luke.

Jesus Film based on Gospel of Luke. From yourlivingmanna...

published: 05 Jan 2012

author: Shyju Joseph

The Gospel of Luke - [7/12]

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published: 28 Aug 2009

author: joe7Xcel

CAROLINE - A film by Mani Nasry

http://www.imdb.com/name/nm1421199/ Director/Producer/Writer -MANI NASRY http://twitter...

published: 03 Dec 2009

author: MANI NASRY

SILENCE OF DEATH directed by Mani Nasry (16MM FILM) 1ST YEAR RYERSON UNIVERSITY STUDENT FILM

IMDB PAGE www.imdb.me/maninasry This Scene expresses- FEAR- noun: an emotion experience...

published: 22 Jun 2009

author: MANI NASRY

Journey Through the Cross: #2 The Power of God

Paul, Bond-Slave to the King! Paul, a servant of Christ Jesus, called to be an apostle, se...

published: 22 Feb 2010

author: Jim Tompkins

The "No-No" Word for 2010-Introducing the P413x Plan of "Can-Do" Christianity

JOURNEY 2010: LIVING IN THE WILL OF GOD This year I am calling Journey 2010. This is the...

published: 04 Jan 2010

author: Jim Tompkins

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photo: US Army / Chief Warrant Officer 4 Daniel McClinton

File - An air weapons team of two AH-64D Apaches from the 1st "Attack" Battalion, 227th Aviation Regiment, 1st Air Cavalry Brigade, 1st Cavalry Division, come in for a landing at Camp Taji, Iraq, after completing a reconnaissance mission in the skies over Baghdad, Iraq, Nov. 16, 2007.

Since the Iraq War Was Wrong, So Too Was the Surge

WorldNews.com

06 Feb 2013

"The art of war is a matter of life and death, a road either to safety or to ruin." Sun Tzu, "The Art of War," 4th Century BCE ... Faced with enormous military crises and other armed blunders around the world, including a series of recent attacks against U.S. embassies and the ongoing drone wars, they instead attempted to trap Hagel with a statement made back in January of 2007 ... But today, the practice of history in the U.S....(size: 6.2Kb)

photo: AP / Jerome Delay

In this photo taken Saturday, Feb. 2, 2013, French President Francois Hollande addresses the troops at the airport following his two-hour-long visit to Timbuktu, Mali.

'Hundreds' of rebels killed, France to leave Mali from March

The Star

06 Feb 2013

French-led forces have killed hundreds of Islamists in fighting to reclaim northern Mali and with the rebels' last bastion secured, France said Tuesday it will begin withdrawing its troops from March ... France's sole fatality so far has been a helicopter pilot who was killed at the start of the military operation. Mali said 11 of its troops were killed ......(size: 4.8Kb)

photo: AP / Rebecca Blackwell

Nigeria national soccer team players huddle up with coaches at the start of a pre-match training session, at Moses Mabhida Stadium in Durban, South Africa, Tuesday, Feb. 5, 2013. Nigeria will face Mali Wednesday, Feb. 6, in their African Cup of Nations semifinal soccer match.

West African giants set sights on a return to power at Cup of Nations

The Guardian

06 Feb 2013

Nigeria and Ghana may meet in the Africa Cup of Nations final – but only if they can beat teams bidding for a first victory. Ghana fans, here at the Cup of Nations quarter-final against Cape Verde, hope their side can win the tournament for the first time since 1982 ... But in the case of a black coach, there are so many people who will turn around and say....(size: 8.2Kb)

photo: AP / Vahid Salemi

Iran's president begins historic Egypt visit

Al Jazeera

05 Feb 2013

Ahmadinejad flew into the capital, Cairo, to attend a summit of the Organisation of Islamic Co-operation (OIC), which begins on Wednesday ... "I will try to pave the ground for developing co-operation between Iran and Egypt," Ahmadinejad said ahead of the trip ... Communism is not an eternal set of rules, but a movement that "has to be reinvented in each new historical situation" ... The paranoia of the superrich and superpowerful....(size: 17.9Kb)

photo: US Navy / U.S. Army photo by Sgt. Michael Baltz

Two Navy guards assigned to the Navy Expeditionary Guard Battalion escort a detainee.

CIA renditions 'aided by 54 countries'

Al Jazeera

06 Feb 2013

The report, released on Tuesday, claims that foreign governments in Europe, Asia and Africa have been secretly involved in global kidnap, detention and torture of at least 136 people on behalf of the United States after September 11, 2001 attacks ... While President Barack Obama after taking office in 2009 ordered the closing of secret CIA detention facilities, the ... Sexual violence and the paradox of anonymity in the digital age....(size: 18.7Kb)

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Online games from the gospel of Luke, part 2

The Examiner

03 Sep 2011

Christmas time jumbled words – can you unscramble the mixed up letters and make sense of the word or phrase? Luke 1.26-38 cloze activity on the nativity.  Fill in the blank from the word bank provided. Luke 3 ... Luke 3 ... Check out previous articles about choral reading resources, Quest for Compassion and games from the gospel of Luke, part 1 ... Try these games from the gospel of LukeCredits. K Applebee Related Topics....(size: 4.3Kb)

Online games from the gospel of Luke, part 1

The Examiner

02 Sep 2011

 No hurricane should mar the Labor Day weekend in Hampton Roads so enjoy the outdoors while you can. But if you’re looking for an online resource to keep kids busy in the car, try these online games from the gospel of Luke. ... Part 2, including games covering the initial chapters of Luke will follow so check the Virginia Beach Online Learning column frequently ... Thanks for visiting.Terms of UsePrivacy Policy { site....(size: 4.5Kb)

Results of the sbs, vbv, comparison study of the Gospel of Luke

The Examiner

17 Sep 2010

Luke 16.16Â The Amplified Bible translates âthe good news (the Gospel) of the kingdom of Godâ for âthe kingdom of Godâ ... Compared to the preliminary results of the Pentateuch and the Gospel of Matthew and Mark, the preliminary results of the sbs, vbv, comparison study of Luke may seem high at 16%; the Pentateuch averaged .08%, Matthew averaged .05%, and Mark averaged 14%....(size: 30.2Kb)

Gospel of Luke traced

Boston Herald

02 Sep 2010

Last year, an unknown kid from Cincinnati named Luke Kuechly stepped into the defense and became the second-leading tackler in the nation on his way to being named the ACC Defensive Rookie of the Year. Is Kevin Pierre-Louis this year’s Luke Kuechly? ... He got back in time to get a fair amount of work in, but even he didn’t expect to be a starter....(size: 3.7Kb)

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Books of the New Testament

Gospels
Matthew · Mark · Luke · John
Acts
Acts of the Apostles
Epistles
Romans 1 Corinthians · 2 Corinthians Galatians · Ephesians Philippians · Colossians 1 Thessalonians · 2 Thessalonians 1 Timothy · 2 Timothy Titus · Philemon Hebrews · James 1 Peter · 2 Peter 1 John · 2 John · 3 John Jude
Apocalypse
Revelation
New Testament manuscripts
v t e

The Gospel According to Luke (Greek: Τὸ κατὰ Λουκᾶν εὐαγγέλιον, to kata Loukan euangelion), commonly shortened to the Gospel of Luke or simply Luke, is the third and longest of the four canonical Gospels. This synoptic gospel is an account of the life and ministry of Jesus of Nazareth. It details his story from the events of his birth to his Ascension.

The author is traditionally identified as Luke the Evangelist.^[1] The Apostle Paul referred to Luke as the beloved physician.^[2] Certain popular stories, such as the Prodigal Son and the Good Samaritan, are found only in this gospel. This account also has a special emphasis on prayer, the activity of the Holy Spirit, women, and joyfulness.^[3] Luke presented Jesus as the Son of God, but turned his attention especially to the humanity of Jesus, featuring His compassion for the weak, the suffering and the outcast.

According to the preface^[4] the purpose of Luke is to write a historical account,^[5] while bringing out the theological significance of the history.^[6] The evangelist divides history into three stages: the first ends with John the Baptist, the second consists of Jesus' earthly ministry, and the third is the life of the church after Jesus' resurrection.^[7] The author portrays Christianity as divine, respectable, law-abiding, and international.^[1] Here, Jesus' compassion extends to all who are needy, women are important among his followers, the despised Samaritans are commended, and Gentiles are promised the opportunity to accept the gospel.^[8] While the gospel is written as a historical narrative, many of the facts portrayed therein are based on previous traditions of the recorded Gospel story and not on what some might consider to be historical record.^[9]

Most modern critical scholarship concludes that Luke used the Gospel of Mark for his chronology and a hypothetical sayings source Q document for many of Jesus' teachings. Luke may also have drawn from independent written records.^[10] Traditional Christian scholarship has dated the composition of the gospel to the early 60s,^[11]^[12] while higher criticism dates it to the later decades of the 1st century.^[13]^[14] While the traditional view that Paul's companion Luke authored the gospel is still often put forward, a number of possible contradictions between Acts and Paul's letters lead many scholars to dispute this account.^[15]^[16] According to Raymond E. Brown, it is not impossible that Luke was the author.^[17] According to some, the author is unknown.^[7]

Biblical Scholars are in wide agreement that the author of the Gospel of Luke also wrote the Acts of the Apostles.^[18] Many believe "the Gospel of Luke and the Acts of the Apostles originally constituted a two-volume work",^[19]^[20]^[21] which scholars refer to as Luke-Acts.^[22]

Title [link]

Early on, the gospel was given the title Gospel According to Luke (Greek: κατὰ Λουκᾶν εὐαγγέλιον, kata Loukan euangelion, or τὸ εὐαγγέλιον κατὰ Λουκᾶν, to euangelion kata Loukan). It is commonly called the Gospel of Luke or simply Luke. "Gospel" means "good news."

Composition [link]

The date of the Gospel of Luke is traditionally fixed to some time before the end of the final events of Luke's second volume to Theophilus, Acts, so as early as 59 or 60.^[23] The author of the Gospel of Luke acknowledges familiarity with earlier gospels (1:1). Although semitisms exist throughout the Gospel of Luke, it was composed in Koine Greek.^[24] Like Mark (but unlike Matthew), the intended audience is the Greek-speaking populations of the region; it assures readers that Christianity is an international religion, not an exclusively Jewish sect.^[1]

Synoptic Gospels [link]

Sources [link]

The traditional view is that Luke, who was not an eye-witness of Jesus' ministry, wrote his gospel after gathering the best sources of information within his reach (Luke 1:1-4).^[28] Critical scholarship generally holds to the two-source hypothesis as most probable, which argues that the author used the Gospel of Mark and the hypothetical Q document in addition to unique material, as sources for the gospel.

The Gospel of Mark [link]

Main article: Markan priority

Most modern scholars agree that Luke used the Gospel of Mark as one of his sources.^[29] The understanding that Mark was the first of the synoptic gospels and that it served as a source for Matthew and Luke is foundational to modern critical scholarship.^[10]

Mark's gospel is quite short, and written in Koine Greek (that is, common Greek). It provides a general chronology from Jesus' baptism to the empty tomb. Luke, however, sometimes presented events in a different order to more clearly support his emphases. For example, Mark has Jesus recruit his first disciples before he has performed any miracles, and Luke moves the recruitment scene to a point after Jesus' first miracles.^[29]

The sayings gospel Q [link]

The Gospels of Matthew and Luke were written independently, each using Mark and a second document called "Q" as a source. Q is defined as the "common" material found in Matthew and Luke but not in Mark

L source [link]

Material unique to Luke is said to derive from the L source, which is thought to derive from the oral tradition.^[10]

Luke apparently draws formal set pieces from the "teachings" of Christianity and incorporates into the gospel. The Magnificat, in which Mary praises God, is one such element.^[29]

The birth narratives in both Luke and Matthew seem to be the latest component of the Gospels.^[33] Luke may have originally begun with verses 3:1-7, a second prologue.^[33]

Comparisons have been made between the annunciation narrative in Luke's Gospel with the Dead Sea scrolls manuscript Q4Q246:

“He will be great, and will be called the Son of the Most High … The power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God” (Luke 1:32, 35).

“[X] shall be great upon the earth. [O king, all (people) shall] make [peace], and all shall serve [him. He shall be called the son of] the [G]reat [God], and by his name shall he be hailed (as) the Son of God, and they shall call him Son of the Most High.” (Dead Sea scrolls manuscript Q4Q246)^[34]

The similarity in content has been described as such that "it is difficult to avoid the conclusion that Luke is dependent in some way, whether directly or indirectly, on this long lost text from Qumran".^[35]

Greek [link]

Authorship [link]

10th century Byzantine illustration of Luke the Evangelist.

Main article: Authorship of Luke-Acts

Although the Gospel survives in anonymous form, it is considered that the name was known to the addressee, Theophilus.^[37] The author was probably a Gentile Christian.^[13] Whoever the author was, he was highly educated, well traveled, well connected, and extremely widely read. By the time he composed the Gospel, he must have been a highly practiced and competent author - able to compose in a wide variety of literary forms according to the demands of the moment.^[38] Despite the majority opinion that Luke was a gentile writing to other gentiles, a few authors have challenged this view. Birger Gerhardsson notes his opinion that “Luke is very much dependent upon Palestinian tradition.”^[39] Adolf Schlatter concluded that the text's character together with other indicators point to the author's provenance from the Jewish church.^[40]

Luke presupposes a knowledge of the Old Testament and Jewish history (1:7; 4:38; 9:9-10 & 9:28-36).^[41] In fact, “Luke perceives himself to be a Jew.”^[42] Finally, Rebecca Denova concludes her book with these words: “Luke-Acts, we may conclude on the basis of a narrative-critical reading, was written by a Jew to persuade other Jews that Jesus of Nazareth was the messiah of Scripture and that the words of the prophets concerning ‘restoration’ have been ‘fulfilled.’”^[43] Finally it should be noted that Strelan in 2008 not only concluded that Theophilus was Jewish but also that Luke was a priest.^[44]

The Gospel of Luke and the Acts of the Apostles were both written by the same author.^[45] The most direct evidence comes from the prefaces of each book. Both prefaces were addressed to Theophilus, and the preface of Acts explicitly references "my former book" about the life of Jesus. Furthermore, there are linguistic and theological similarities between the two works, suggesting that they have a common author.^[46] Both books also contain common interests.^[47] Linguistic and theological agreements and cross-references between the books indicate that they are from the same author.^[48] Those biblical scholars who consider the two books a single, two-volume work often refer to both together as Luke-Acts.^[49]

The "we" passages in Acts, where the first person plural is used, point to the author being a companion of Paul.^[50] Tradition holds that the text was written by Luke the companion of Paul (named in Colossians 4:14).

The Church Fathers, witnessed by the Muratorian Canon, Irenaeus (c. 170), Clement of Alexandria, Origen, and Tertullian, held that the Gospel of Luke was written by Luke.^[51] The oldest manuscript of the gospel P⁷⁵ (circa 200) carries the attribution “the Gospel according to Luke”.^[52]^[53] however another manuscript P⁴ from about the same time period^[54]^[55] has no such (surviving) attribution.

Critical view [link]

According to the majority view, the evidence against Luke being the author is strong enough that the author is unknown.^[56]^[57]^[58] The Book of Acts contradicts the letters of Paul on many points, such as Paul's second trip to Jerusalem for an apostolic council.^[59]^[60] Paul placed an emphasis on Jesus' death while the author of Luke instead emphasizes Jesus' suffering, and there are other differences regarding eschatology and the Law.^[7] Paul described Luke as “the beloved physician”, leading Hobart to claim in 1882 that the vocabulary used in Luke-Acts suggests its author may have had medical training. However, this assertion was contradicted by an influential study by Cadbury in 1926, and has since been abandoned; instead it is now believed this language reflects merely a common Greek education.^[61]^[62]^[63]^[64]^[65]

Traditional view [link]

The traditional view on Lukan authorship, however, is held by many scholars,^[66] and according to Raymond Brown it is "not impossible" that they are right.^[17] Since Luke was not prominent there is no obvious reason that this gospel and Acts would have been attributed to him if he didn't write them.^[67] If Luke was only a sometime companion of Paul who idealized him long after his death, that could explain the differences between Acts and Paul's letter.^[68] Even though the evangelist as depicted in the New Testament doesn't match the patristic description of Luke, the traditional view is still argued today.^[38]

Date [link]

Traditionally Luke has been regarded as written by Luke the Evangelist some time between the "we" passages in Acts 16 onwards^[69] and the imprisonment of Paul in Rome in Acts 28, leading as with some modern scholars to argue for a date c. 60-65.^[70] However many critical scholars consider the "we" passages spurious or inserted and place the date c 80-90,^[71]^[72]

AD 75 to 100 [link]

Stained glass depiction of St. Luke at St. Matthew's German Evangelical Lutheran Church in Charleston, South Carolina.

Most contemporary scholars regard Mark as a source used by Luke (see Markan Priority).^[73] If it is true that Mark was written around the destruction of the Temple of Jerusalem, around 70,^[74] they theorize that Luke would not have been written before 70. Some who take this view believe that Luke's prediction of the destruction of the temple could not be a result of Jesus predicting the future but with the benefit of hindsight regarding specific details. They believe that the discussion in Luke 21:5-30 is specific enough (more specific than Mark's or Matthew's) that a date after 70 seems necessary.^[75]^[76] These scholars have suggested dates for Luke from 75 to 100. Support for a later date comes from a number of reasons. Differences of chronology, "style", and theology suggest that the author of Luke-Acts was not familiar with Paul's distinctive theology but instead was writing a decade or more after his death, by which point significant harmonization between different traditions within Early Christianity had occurred.^[77] Furthermore, Luke-Acts has views on Jesus' divine nature, the end times, and salvation that are similar to the those found in Pastoral epistles, which are often seen as pseudonymous and of a later date than the undisputed Pauline Epistles.^[78]

Some scholars from the Jesus Seminar argue that the birth narratives of Luke and Matthew are a late development in gospel writing about Jesus.^[33] In this view, Luke might have originally started at 3:1,^[33] with John the Baptist.

The terminus ad quem, or latest possible date, for Luke is bound by the earliest papyri manuscripts that contains portions of Luke (late 2nd/early 3rd century)^[79] and the mid to late 2nd century writings that quote or reference Luke. The work is reflected in the Didache, the Gnostic writings of Basilides and Valentinus, the apologetics of the Church Father Justin Martyr, and was used by Marcion.^[80] Christian scholar Donald Guthrie claims that the Gospel was likely widely known before the end of the 1st century, and was fully recognized by the early part of the second,^[81] while Helmut Koester states that aside from Marcion, "there is no certain evidence for its usage," prior to ca. 150.^[82] In the middle of the 2nd century, an edited version of the Gospel of Luke was the only gospel accepted by Marcion, a heretic who rejected Christianity's connection to Jewish scripture.^[83]

Before AD 70 [link]

A minority argument for a date between AD 37 and AD 61 for the Gospel^[84] typically suggests that Luke's address to "Most Excellent Theophilus," may be a reference to the Roman-imposed High Priest of Israel between AD 37 and AD 41, Theophilus ben Ananus.

Christian scholar Donald Guthrie reports that some think Luke collected much of his unique material during the imprisonment of Paul in Caesarea, when Luke attended to him.^[85] Paul mentions Luke, in passing, several times as traveling with Paul. Guthrie notes that much of the evidence for dating the Gospel at any point is based upon conjecture.

An argument for an early date is put forward by Matthew Slick:

"None of the gospels mention the destruction of the Jewish temple in 70 A.D. This is significant because Jesus had prophesied concerning the temple when He said "As for these things which you are looking at, the days will come in which there will not be left one stone upon another which will not be torn down," (Luke 21:6, see also Matt. 24:1; Mark 13:1). This prophecy was fulfilled in 70 A.D. when the Romans sacked Jerusalem and burned the temple. The gold in the temple melted down between the stone walls and the Romans took the walls apart, stone by stone, to get the gold. Such an obvious fulfillment of Jesus' prophecy most likely would have been recorded as such by the gospel writers who were fond of mentioning fulfillment of prophecy if they had been written after 70 A.D. Also, if the gospels were fabrications of mythical events then anything to bolster the Messianic claims -- such as the destruction of the temple as Jesus said -- would surely have been included. But, it was not included suggesting that the gospels (at least Matthew, Mark, and Luke) were written before 70 A.D."^[86]

Audience and authorial intent [link]

It is thought that like Mark (but unlike Matthew), the intended audience is international. Luke portrays his subject in a positive light regarding Roman authorities.^[75] For example, the Jews are said to be responsible for Jesus' crucifixion, with Pontius Pilate finding no wrong in him.^[75]

The Gospel is addressed to the author's patron, Theophilus, which in Greek simply means friend of God^[87] or (be)loved by God or loving God,^[88] and may not be a name but a generic term for a Christian.

Content [link]

Formal introduction

To Theophilus (1:1–4)

Jesus' birth and boyhood

Zacharias (1:5–25)
Annunciation (1:26–45)
Magnificat (1:46–56)
Nativity of St. John the Baptist (1:57–80)
- Benedictus (1:68–79)
Census of Quirinius (2:1–5)
Nativity of Jesus (2:6–7)
Annunciation to the shepherds (2:8-15)
Adoration of the Shepherds (2:16–20)
Circumcision of Jesus (2:21–40)
- Nunc dimittis (2:29–32)
Finding in the Temple (2:41–52)

Jesus' baptism and temptation

Ministry of John the Baptist (3:1-20)
Baptism (3:21–22)
Genealogy (3:23–38)
Temptation (4:1–13)

Jesus' ministry in Galilee

Good News (4:14–15)
Rejection in Nazareth (4:16–30)
Capernaum (4:31–44)
Miraculous catch of fish (5:1–11)
Leper and Paralytic (5:12–26)
Calling of Matthew (5:27–32)
On fasting (5:33–35)
New Wine into Old Wineskins (5:36-39)
Lord of the Sabbath (6:1-5)
Man with withered hand (6:6-11)
Commission of the Twelve Apostles (6:12–16; 9:1–6)
Sermon on the Plain (6:17–49)
Centurion's servant (7:1–10)
Young man from Nain (7:11-17)
Messengers from John the Baptist (7:18-35)
Anointing (7:36–50)
Women companions of Jesus (8:1–3)
Parable of the Sower (8:4–8,11–15)
Purpose of parables (8:9–10)
The Lamp under a Bushel (8:16-18; 11:33)
Jesus' true relatives (8:19-21)
Calming the storm (8:22–25)
Demon named Legion (8:26–39)
Daughter of Jairus (8:40–56)
Death of John the Baptist (9:7-9)
Feeding of the 5000 (9:10–17)
Peter's confession (9:18–20)
Predicting Death and Resurrection (9:21–25, 44–45; 18:31–34)
Return of the Son of Man (9:26–27)
Transfiguration (9:28–36)
Possessed boy (9:37–43)
The Little Children (9:46–48)
Those not against are for (9:49–50)

Jesus' teaching on the journey to Jerusalem

On the road to Jerusalem (9:51)
Samaritan rejection (9:52–56)
Foxes have holes (9:57-58)
Let the dead bury the dead (9:59–60)
Don't look back (9:61–62)
Commission of the Seventy (10:1–12,10:16-20)
Cursing Chorazin, Bethsaida, Capernaum (10:13–15)
Praising the Father (10:21–24)
Great Commandment (10:25–28)
Parable of the Good Samaritan (10:29–37)
Visiting Martha and Mary (10:38–42)
Lord's Prayer (11:1–4)
The Friend at Night (11:5–13)
Blind-mute man (11:14–19)
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)
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)
The Barren Fig Tree (13:6–9)
Infirm woman (13:10–17)
Parables of Mustard seed and 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, Great banquet, Counting the cost, Lost sheep, Lost coin, Lost son, Unjust steward (14:7–16:13)
Not one stroke of a letter (16:14–17)
On divorce (16:18)
Lazarus and Dives (16:19–31)
Curse those who set traps (17:1–6)
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)

Jesus' Jerusalem conflicts, crucifixion, and resurrection

Triumphal entry into Jerusalem (19:28–44)
Temple incident (19:45–48)
Authority of Jesus questioned {20:1-8)
The Wicked Husbandman (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)

Content summary [link]

The Gospel of Luke tells the story of Jesus' miraculous birth, ministry of healing and parables, passion, resurrection, and ascension. Christian scholar Donald Guthrie claims, “it is full of superb stories and leaves the reader with a deep impression of the personality and teachings of Jesus."^[89]

Introduction [link]

Luke is the only gospel with a formal introduction, in which the author explains his methodology and purpose. It states that many others have already "undertaken to set down an orderly account of the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word."^[90] The author adds that he too wishes to compose an orderly account for Theophilus, so that Theophilus "may know the certainty of the things [he has] been taught".

Birth narratives and genealogy [link]

Like Matthew, Luke recounts a royal genealogy and a virgin birth for Jesus. Unlike Matthew, who traces Jesus' birth back through the line of David to Abraham in order to appeal to his Jewish audience,^[91] in Luke the evangelist traces Jesus' lineage back to Adam, indicating a universal sense of salvation.^[91] Luke's birth narrative features the Christmas story,^[92] in which Mary and Joseph travel to Bethlehem for a census, the newborn Jesus is laid in a feeding trough (or manger), angels proclaim him the savior for all people, and shepherds come to adore him. Also unique to Luke is John the Baptist's birth story and three canticles (including the Magnificat) as well as the only story from Jesus' boyhood.

Miracles and parables [link]

Luke emphasizes Jesus' miracles, recounting 20, four of which are unique. Like Matthew, it includes important sayings from the Q source, such as the Beatitudes. Luke's version of the Beatitudes differs from Matthew's, and Luke's seems closer to the source in Q.^[93] More than a dozen of Jesus' most memorable parables are unique to Luke, including the Good Samaritan, the Corrupt Steward and the Parable of the Prodigal Son.

Role of women [link]

More than the other gospels, Luke focuses on women as playing important roles among Jesus' followers, such as Mary Magdalene, Martha, and Mary of Bethany. The Gospel of Luke is the only Gospel which contains the Annunciation of the Birth of Jesus to Mary his mother (1:26-38).

Compared to the other canonical gospels, Luke devotes significantly more attention to women. The Gospel of Luke features more female characters, features a female prophet (2:36), and details the experience of pregnancy (1:41–42).

Prominent discussion is given to the lives of Elizabeth, the mother of John the Baptist and of Mary, the mother of Jesus (ch. 2).

Last supper [link]

Luke is the only gospel that treats the Last Supper the way Paul does, as the institution of a liturgy to be repeated by his followers.^[94] According to Geza Vermes, Paul is to be considered the primary source for this interpretation because he says he received this insight from direct revelation rather than from the other apostles.^[94] The verses in question are not found in certain older manuscripts,^[95] and Bart Ehrman concludes that they were added in order to support the theme of Jesus' atoning death, a theme found in Mark but that the evangelist excluded from the original Luke.^[96]

Trials and crucifixion [link]

The Road to Emmaus appearance, based on Luke 24:13-32, painted by Joseph von Führich, 1830.

Luke emphasizes that Jesus had committed no crime against Rome, as confirmed by Herod, Pilate, and the thief crucified with Jesus. It is possible that the author of Luke was trying to gain the respect of the Roman authorities for the benefit of the church by stressing Jesus' innocence.^[97] In addition, it is also noted that Luke downplays Roman involvement in Jesus' execution and places responsibility more on the Jews.^[98]^[99] In Luke's Passion narrative, Jesus prays that God forgive those who crucify him and his assurance to a crucified thief that they will be together in Paradise.

Resurrection appearances [link]

Luke's accounts differ from those in Mark and Matthew. Luke tells the story of two disciples on the road to Emmaus, and (as in John) Jesus appears to the Eleven and demonstrates that he is flesh and blood, not a spirit. Some scholars suggest that by writing of the "flesh and bones" properties of the resurrected Jesus, the author was making an apologetic response to docetic or gnostic views about Jesus' body, or to views that the disciples had merely seen his ghost. However, scholar Daniel A. Smith writes that the author was more likely concerned with those in Christian circles who may have believed that the resurrection as merely "spiritual" and that it could have occurred without the transformation of the natural body.^[100] Jesus' commission (the Great Commission), to the disciples to carry his message to all the nations, affirms Christianity as a universal religion. The Book of Acts, also written by Luke to the same Theophilus, declares about Jesus that "he showed himself alive after his passion by many infallible proofs, being seen of them forty days..." Acts 2:3

The detailed narration of the Road to Emmaus appearance in Luke 24:13-32 is at times considered one of the best sketches of a biblical scene in the Gospel of Luke.^[101]

Manuscripts [link]

The earliest manuscripts of the Gospel of Luke are three extensive papyrus fragments dating from the late 2nd century or early 3rd century. P⁴ is probably the earliest,^[55] dating from the late 2nd century.^[102] P⁷⁵ dates from the late 2nd century/early 3rd century.^[103]^[104] Finally P⁴⁵ (mid-3rd century) contains an extensive portion of all four Gospels. In addition to these major early papyri there are 6 other papyri (P³, P⁷, P⁴², P⁶⁹, P⁸² and P⁹⁷) dating from between the 3rd-8th century which also have small portions of Luke's Gospel.^[104]^[105] The early copies, as well as the earliest copies of Acts, date after the Gospel was separated from Acts.

The Codex Sinaiticus and Vaticanus, 4th-century codices of the Greek bible, are the oldest manuscripts that contain the full text of Luke. Codex Bezae is a 5th- or 6th-century Western text-type manuscript that contains Luke in Greek and Latin versions on facing pages. This text-type appears to have descended from an offshoot of the main manuscript tradition, departing from more familiar readings at many points. Verses 22:19–20 are omitted only 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 Cor 11:25, provides the only gospel support for the doctrine of the New Covenant. Verses 22:43–44 are found in Western text-type. But they are omitted by a diverse number of ancient witnesses and are generally marked as such in modern translations. See Bruce M. Metzger's Textual Commentary on the Greek New Testament for details.

Disputed verses [link]

Some argue that early Christian scribes introduced numerous accidental and deliberate alterations into New Testament documents.^[8] Textual critics have used principles of textual criticism to tentatively identify which variants are original. Bart D. Ehrman cites two cases where proto-orthodox Christians may have altered the text in order to prevent its being used to support heretical beliefs.^[106]

When Jesus is baptized, some early witnesses attest that Luke's gospel had God the Father say to Jesus, "This day I have begotten you." In orthodox texts (and thus in most modern Bibles), this text is replaced by the text from Mark. Ehrman concludes that the original text was changed because it had adoptionist overtones.

When Jesus prays in the garden of Gethsemane, the text refers to his being comforted by an angel and sweating drops like blood (verses 43-44 in Luke 22:40-46). These two verses disrupt the literary structure of the scene (the chiasmus), they are not found in all the early manuscripts, and they are the only place in Luke where Jesus is seen to be in agony. Ehrman concludes that they were inserted in order to counter doceticism, the belief that Jesus, as divine, only seemed to suffer. While probably not original to the text, these verses reflect 1st-century tradition.^[8]

References [link]

^ ^a ^b ^c Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
^ Colossians 4:14, King James Version of the Holy Bible, 1611
^ Donald Guthrie, New Testament Introduction (Leicester, England: Apollos, 1990), p. 105.
^ Luke 1:1-4
^ N. B. Stonehouse, The Witness of Luke to Christ (1951), pp. 24-45; H. J. Cadbury, The Beginnings of Christianity II, 1922, pp. 489-510; R. Bauckham, Jesus and the Eyewitnesses (Eerdmans, 2006).
^ Donald Guthrie, New Testament Introduction (Leicester, England: Apollos, 1990), p. 107.
^ ^a ^b ^c "biblical literature." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 06 Nov. 2010 [1].
^ ^a ^b ^c May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977. p. 1240.
^ 'Historically reliable information cannot be expected, however, because Luke’s sources were not historical; they rather were embedded in tradition and proclamation.' "biblical literature." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 06 Nov. 2010 [2].
^ ^a ^b ^c Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Introduction," p 1-30.
^ D. R. W. Wood, New Bible Dictionary (InterVarsity Press, 1996), 704.
^ Carson, D.A.; Moo, Dougals J. (1992). "4" (in English). An introduction to the New Testament. Morris, Leon. Grand Rapids, MI: Zondervan. pp. 116. ISBN 0-310-51940-3.
^ ^a ^b Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "The Gospels" p. 266-268
^ Brown, Raymond E. (1997). Introduction to the New Testament
^ 'Contrary to [the traditional] view, which is occasionally still put forward today, a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters.' Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 32.
^ "The principle essay in this regard is P. Vielhauer, 'On the "Paulinism" of Acts', in L.E. Keck and J. L. Martyn (eds.), Studies in Luke-Acts (Philadelphia: Fortress Press, 1975), 33-50, who suggests that Luke's presentation of Paul was, on several fronts, a contradiction of Paul's own letters (e.g. attitudes on natural theology, Jewish law, christology, eschatology). This has become the standard position in German scholarship, e.g., Conzelmann, Acts; J. Roloff, Die Apostelgeschichte (NTD; Berlin: Evangelische, 1981) 2-5; Schille, Apostelgeschichte des Lukas, 48-52. This position has been challenged most recently by Porter, "The Paul of Acts and the Paul of the Letters: Some Common Misconceptions', in his Paul of Acts, 187-206. See also I.H. Marshall, The Acts of the Apostles (TNTC; Grand Rapids: Eerdmans; Leister: InterVarsity Press, 1980) 42-44; E.E. Ellis, The Gospel of Luke (NCB; Grand Rapids: Eerdmans; London: Marshall, Morgan and Scott, 2nd edn, 1974) 45-47.", Pearson, "Corresponding sense: Paul, dialectic, and Gadamer", Biblical Interpretation Series, p. 101 (2001). Brill.
^ ^a ^b 'This proposal for authorship [by Luke] has more to recommend it than other theories, but "not impossible" is all that should be claimed.' Brown, 1997.
^ Udo Schnelle, The History and Theology of the New Testament Writings, Fortress Press, 1998. p. 259.
^ David Aune The New Testament in Its Literary Environment (Philadelphia: Westminster, 1987), p. 77.
^ The Books of The Bible (Colorado Springs: International Bible Society, 2007); The Original New Testament (San Francisco: Harper & Row, 1985).
^ In some editions of the Bible, Luke-Acts has been presented as a single book. Both Luke and Acts are addressed to a certain "Theophilus", and there are several theories concerning why.
^ Miller, Robert J., The Complete Gospels, pp. 115–117 "Introduction to the Gospel of Luke": "scholars usually refer to Luke's work as "Luke-Acts"". Polebridge Press, 1992. ISBN 0-944344-49-6
^ A. T. Robertson Luke the historian in the light of research 1923 "The theological argument strongly confirms the early date ... There remains only one further difficulty of importance in the way of dating the Gospel of Luke so early as 59 or 60 "
^ Francis & Mary Peloubet, A dictionary of the Bible: comprising its antiquities, biography, geography, natural history and literature, Porter and Coates Pub. 1884 P. 367
^ Bart Erhman, Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, p.78-87
^ http://www.katapi.org.uk/4Gospels/Ch9.htm
^ Burnett H. Streeter,The Four Gospels. A Study of Origins Treating the Manuscript Tradition, Sources, Authorship, & Dates. London: MacMillian and Co., Ltd., 1924.
^ M.G. Easton, Easton's Bible Dictionary (Oak Harbor, WA: Logos Research Systems, Inc., 1996, c1897), "Luke, Gospel According To".
^ ^a ^b ^c Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Luke," p. 267-364
^ Pier Franco Beatrice, The Gospel according to the Hebrews in the Apostolic Fathers, Novum Testamentum 2006, vol. 48, no2, pp. 147-195 ISSN 0048-1009
^ James R. Edwards, The Hebrew Gospel & the Development of the Synoptic Tradition, Wm. B. Eerdmans Publishing, 2009 pp. 209 - 247
^ Martin Hengel, The Four Gospels and the One Gospel of Jesus Christ Trinity Press, SCM 2000 p.207- 210
^ ^a ^b ^c ^d Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Birth & Infancy Stories" p. 497-526.
^ "An Unpublished Dead Sea Scroll Text Parallels Luke’s Infancy Narrative", Biblical Archaeology Review, April/May 1990
^ "The meaning of the Dead Sea scrolls: Their significance for understanding the Bible, Judaism, Jesus, and Christianity", James C. VanderKam, Peter W. Flint, p. 335, Continuum, 2005, ISBN 0-567-08468-X
^ "Greek." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
^ Saint Luke Christopher Francis Evans - 1990 "... author was bound to give his name - 'Luke to Theophilus greeting' - it is considered likely that his name was attached to the work somehow (it is not known whether or not it had a title), or was attached to it by Theophilus. If so,
^ ^a ^b Fizmyer, Joseph. The Gospel according to Luke: introduction, translation, and notes. The Anchor Bible v. 28-28A. (2 vols) Garden City, NY: Doubleday, 1981-1985.
^ Gerhardsson, Birger, Memory and manuscript: oral tradition and written transmission in rabbinic Judaism and early Christianity with Tradition and transmission in early Christianity, (Grand Rapids, MI: William B. Eerdmans Pub., 1998).
^ Schlatter, Adolf, The theology of the Apostles: the development of New Testament theology, (Grand Rapids, MI: Baker Books, 1998), 327.
^ Schlatter, 330.
^ Salmon, Marilyn, “Insider or Outsider? Luke's relationship with Judaism,” in Tyson, ed., Luke-Acts and the Jewish People, 76-82.　
^ Denova, Rebecca I., The Things Accomplished Among Us: Prophetic Tradition in the Structural Pattern of Luke-Acts, (Sheffield, 1997), 198.
^ Rich Strelan, Luke the Priest, 2008.
^ Horrell, DG, An Introduction to the study of Paul, T&T Clark, 2006, 2nd Ed.,p.7; cf. W. L. Knox, The Acts of the Apostles (1948), p. 2-15 for detailed arguments that still stand.
^ on linguistics, see A. Kenny, A stylometric Study of the New Testament (1986).
^ F. F. Bruce, The Acts of the Apostles (1952), p2.
^ Udo Schnelle. The History and Theology of the New Testament Writings, p. 259.
^ E.g., C. Kavin Rowe, "History, Hermeneutics and the Unity of Luke-Acts," JSNT 28 (2005): 131-157, raising questions about the literary unity of Luke-Acts.
^ M. A. Siotis, ‘Luke the Evangelist as St. Paul’s Collaborator’, in Neues Testament Gesichichte, pp. 105-111. (what year? who is "M A Soitis"?)
^ Donald Guthrie, New Testament Introduction (Leicester, England: Apollos, 1990), pp. 37-40.
^ Gospel of Luke at EarlyChristianWritings.com However, there is probably a bit of a mistake here. According to my sources, P75 does not include the start of the gospel, rather it includes the end, where an attribution to Luke is found.
^ Image of Papyrus 75 showing the end of Luke's Gospel and the beginning of John's Gospel, separated by the words Κατά Λουκαν, (Kata Loukan) = "According to Luke".
^ Possibly dated earlier than P⁷⁵
^ ^a ^b Gregory, A. (2003) The Reception of Luke and Acts in the Period Before Irenaeus, Mohr Siebeck, ISBN 3-16-148086-4 p.28
^ "The unknown author of Luke-Acts was certainly not a companion of Paul." Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 2. Christian sources about Jesus.
^ '[T]he author of this gospel remains unknown.' "biblical literature." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 06 Nov. 2010 [3].
^ "Most modern commentators on the Lukan gospel are skeptical about the validity of the traditional attribution" Fizmyer, Joseph. The Gospel according to Luke: introduction, translation, and notes. The Anchor Bible v. 28-28A. (2 vols) Garden City, NY: Doubleday, 1981-1985.
^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 2. Christian sources about Jesus.
^ 'These differing accounts [of the council] seem to be irreconcilable; but since Paul's is a contemporary witness and Acts was written many years after the event, scholars generally prefer Paul's version.' Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. p. 313.
^ "Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician.10 However, Cadbury later refuted these claims by proving that Luke showed no more “medical” language than other educated writers of his day.11 Of course, the healing stories and “medical” vocabulary are consistent with authorship by a physician. They simply do not prove it.", Black, M. C. (1996). Luke. College Press NIV commentary. Joplin, Mo.: College Press Pub.
^ "Colossians 4:14 refers to Luke as a doctor. In 1882, Hobart tried to bolster this connection by indicating all the technical verbal evidence for Luke’s vocation. Despite the wealth of references Hobart gathered, the case was rendered ambiguous by the work of Cadbury (1926), who showed that almost all of the alleged technical medical vocabulary appeared in everyday Greek documents such as the LXX, Josephus, Lucian, and Plutarch. This meant that the language could have come from a literate person within any vocation. Cadbury’s work does not, however, deny that Luke could have been a doctor, but only that the vocabulary of these books does not guarantee that he was one.", Bock, D. L. (1994). Luke Volume 1: 1:1-9:50. Baker exegetical commentary on the New Testament (7). Grand Rapids, Mich.: Baker Books
^ Attempts have been made to strengthen the argument for authorship by a physician by finding examples of medical phraseology in Luke-Acts; these are too few to be made the basis of an argument, but there is perhaps just sufficient evidence to corroborate a view more firmly based on other considerations.", Marshall, I. H. (1978). The Gospel of Luke : A commentary on the Greek text. The New international Greek testament commentary (33–34). Exeter [Eng.: Paternoster Press.]
^ e.g. W. K. Hobart, The Medical Language of St. Luke (1882); A. Harnack, Lukas der Arzt (1906)
^ 'References are often made to Luke’s medical language, but there is no evidence of such language beyond that to which any educated Greek might have been exposed.' "biblical literature." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 08 Nov. 2010 [4].
^ Scholars such as Hengel (2000:48), Fitzmyer (1981:51), Thornton (1991), Nolland (1989: 1. xxxvii), Riley (1993: vii), and Eckey (2004: 49). There are three chief factors cited in favor of the traditional authorship: The tradition that almost unanimously ascribes the Gospel and Acts to 'Luke'; the 'we' passages in Acts suggest the author is an eyewitness and a companion of Paul; and the medical language and interest found in both writings fit the language and interest of a physician, and Luke held that profession, as Col 4:14 states. "But each of these arguments can be, and has been, questioned.", Strelan, "Luke the Priest: the Authority of the Author of the Third Gospel", pp. 99-100 (2008).
^ ".. since Luke is not prominent in the apostolic age, if the gospel and Acts were not originally written by him, there is no obvious reason why they should have been associated with him." Fizmyer, Joseph. The Gospel according to Luke: introduction, translation, and notes. The Anchor Bible v. 28-28A. (2 vols) Garden City, NY: Doubleday, 1981-1985.
^ "His brief association with Paul led him to idealize Paul and make him the hero of the second part of Acts. He has painted his own picture of Paul, which may not agree in all details with the Paul of the uncontested letters". Fizmyer, Joseph. The Gospel according to Luke: introduction, translation, and notes. The Anchor Bible v. 28-28A. (2 vols) Garden City, NY: Doubleday, 1981-1985.
^ Clare K. Rothschild Luke-Acts and the rhetoric of history 2004 Page 264 "Present scholarship still struggles to make sense of the so- called 'we-passages' in Acts 16:10—17; 20:5—15; 21:1—18; ... The primary purpose of Campbell's thesis, however, is to defend the eyewitness quality of Luke's account and its.."
^ "Introduction to the New Testament", chapter on Luke, by D. Carson and D. Moo, Zondervan Books (2005)
^ Brown, Raymond E. (1997). Introduction to the New Testament. New York: Anchor Bible. pp. 226. ISBN 0-385-24767-2.
^ Meier, John P., A Marginal Jew: Rethinking the Historical Jesus. Doubleday, 1991, v. 1, pp. 43
^ Helmut Koester. Ancient Christian Gospels. Harrisburg, Pennsylvania: Trinity Press International, 1999. p. 336
^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 24-27.
^ ^a ^b ^c "Matthew, Gospel acc. to St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
^ S. Brown agrees that the references to the Jerusalem temple's destruction are seen as evidence of a post-70 date. Brown, Schuyler. The origins of Christianity: a historical introduction to the New Testament. New York: Oxford University Press, 1993. p. 24
^ Brown, Schuyler. The origins of Christianity: a historical introduction to the New Testament. New York: Oxford University Press, 1993. p. 29
^ Brown, Schuyler. The origins of Christianity: a historical introduction to the New Testament. New York: Oxford University Press, 1993. p. 27
^ P⁴, P⁴⁵, P⁶⁹, P⁷⁵, and P¹¹¹
^ Donald Guthrie, New Testament Introduction (Leicester, England: Apollos, 1990), pp. 126-126.
^ Donald Guthrie, New Testament Introduction (Leicester, England: Apollos, 1990), p. 125.
^ Helmut Koester. Ancient Christian Gospels. Harrisburg, Pennsylvania: Trinity Press International, 1999. p. 334
^ "Marcion." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
^ A. Harnack, The Date of Acts and the Synoptic Gospels (1911), p. 90; I. H. Marshall, Luke, p. 35 (1974); A. J. Mattill Jr., ‘The Date and Purpose of Luke-Acts: Rackham reconsidered, in Catholic Biblical Quarterly 40 (1978), pp. 335-350.
^ Guthrie, Donald (1990). New Testament Introduction. Leicester, England: Apollos. pp. 131.
^ http://carm.org/when-were-gospels-written-and-by-whom
^ Strong's G2321
^ Bauer lexicon, 2nd edition, 1958, page 358
^ Donald Guthrie, New Testament Introduction (Leicester, England: Apollos, 1990), p. 102.
^ translation from Richard Bauckham, Jesus and the Eyewitnesses (Cambridge: Eerdmans, 2006), pp. 116-117.
^ ^a ^b Ehrman, Bart D., The New Testament: A Historical Introduction to the Early Christian Writings (Fourth Edition). New York: Oxford. 2008
^ "biblical literature." Encyclopædia Britannica. Encyclopædia Britannica Online. Encyclopædia Britannica, 2011. Web. 22 Jan. 2011. [5].
^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Luke" p. 271-400
^ ^a ^b Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004. p. 301- 307.
^ May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977. p. 1279.
^ Ehrman, Bart D.. Jesus, Interrupted, HarperCollins, 2009. ISBN 0-06-117393-2
^ V. George Shillington, An introduction to the study of Luke-Acts, Continuum International Publishing Group, p. 11. ISBN 0-567-03053-9
^ Leigh Gibson, Shelly Matthews, Violence in the New Testament, Continuum International Publishing Group, pg. 132, 2005. ISBN 0-567-02500-4
^ Jonathan Knight, Luke's gospel, Psychology Press, pg. 145, 2005. ISBN 0-415-17322-1
^ Daniel A. Smith (2010) Revisiting the Empty Tomb: The Early History of Easter, Fortress Press, p. 109.
^ Luke for Everyone by Tom Wright, 2004 ISBN 0-664-22784-8 page 292
^ P4 contains Lk 1:58-59, 62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16
^ P75 contains Lk 3:18-4:2+; 4:34-5:10; 5:37-18:18+; 22:4-24:53 and John 1:1-11:45, 48-57; 12:3-13:10; 14:8-15:10
^ ^a ^b Complete List of Greek NT Papyri
^ List of New Testament papyri
^ Bart D. Ehrman. Misquoting Jesus.

This article was originally based on text from Easton Bible Dictionary of 1897 and from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. ^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 24-27.

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Luke

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Secondary Literature:

Gospel of Luke Reading Room: on-line virtual library (Tyndale Seminary)

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 Saint Luke @ Catholic Encyclopedia
Luke, Gospel of St. in the 1911 Encyclopædia Britannica

Gospel of Luke Synoptic Gospel
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