" There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom " ( Matthew 16: 28 ) ( or, " until they see that the kingdom of God has come with power " ( Mark 9: 1 ); or, " till they see the kingdom of God " ( Luke 9: 27 ).

In Luke 1: 3-4, the author states that he decided to “ write an orderly account for you, most excellent Theophilus, so that you may know the truth concerning the things about which you have been instructed .” Theophilus is Greek for lover of God and it is suggested that he may either be an individual who recently converted to the faith or a Roman official of whom the church is seeking acceptance from.

“ Acts, then is a continuation of the Lucan Gospel, not in the sense that it relates what Jesus continued to do, but how his followers carried out his commission under the guidance of his Spirit .” Thus, part of the answer to the purpose of Acts is that Luke is writing to Theophilus, who is also mentioned in Luke 1: 3, in order to explain to him the occurrences that take place in the church that fulfill Jesus ’ promise to his disciples that “ you will be baptized with, the Holy Spirit not many days from now ” ( Acts 1: 5 ).

Luke begins with a global perspective, dating the birth of Jesus to the reign of the Roman emperors in Luke 2: 1 and 3: 1.

The Book of Chronicles is alluded to, though not directly quoted, in the New Testament ( Hebrews 5: 4 ; Matthew 12: 42 ; 23: 35 ; Luke 1: 5 ; 11: 31, 51 ).

In the New Testament e. g. Matthew 1: 1, 1: 18 ; Mark 1: 1 ; John 1: 17 ; 17: 3 ; 9: 22 ; Mark 9: 40 ; Luke 2: 11 ; 22: 2, the word Christ is preceded by Jesus.

* Mader, Donald " The Entimos Pais of Matthew 8: 5 – 13 and Luke 7: 1 – 10 " Studies in Homosexuality, Vol XII: Homosexuality and Religion and Philosophy.

The fragments given as the Commentary on Luke in the PG have been claimed to derive from the missing tenth book of the General Elementary Introduction ( see D. S. Wallace-Hadrill ); however, Aaron Johnson has argued that they cannot be associated with this work ( see “ The Tenth Book of Eusebius ’ General Elementary Introduction: A Critique of the Wallace-Hadrill Thesis ,” Journal of Theological Studies, 62. 1 ( 2011 ): 144-160 ).

The Early Church Fathers including Tertullian, Jerome, and Augustine state the Greek word is ambiguous and the women in 1 Corinthians 9: 5 were women ministering to the Apostles as women ministered to Christ ( cf Matthew 27: 55, Luke 8: 1-3 ), and were not wives, and assert they left their " offices of marriage " to follow Christ and to preach.

The author of the Gospel of Luke acknowledges familiarity with earlier gospels ( 1: 1 ).

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 ).

“ 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 ).

Schweitzer found many New Testament references to apparently show that 1st-century Christians believed literally in the imminent fulfillment of the promise of the World's ending, within the lifetime of Jesus's original followers, He noted that in the gospel of Mark, Jesus speaks of a " tribulation ", with his coming in the clouds with great power and glory " ( St Mark ), and states when it will happen: " This generation shall not pass, till all these things be fulfilled " ( St Matthew, 24: 34 ) ( or, " have taken place " ( Luke 21: 32 )): " All these things shall come upon this generation " ( Matthew 23: 36 ).

Supporters of this view believe that the Roman Empire does not threaten the spread of the gospel of Jesus Christ because Luke “ simply recognizes its existence as a political reality, but he is clear that God is greater .” Throughout Acts, believers like Paul are being charged with spiritual crimes concerning “ teaching against Israel, the law, and the temple ” ( Acts 21: 21, 28 ; 23: 29 ; 24: 5 ; 25: 8, 19 ; 28: 17 ) or being a civil disturbance ( Acts 16: 20, 21: 38, 25: 8 ) rather than political charges.

“ Charges of sedition come from the Jews ” ( Acts 17: 6-7 ; 24: 5 ) which shows that Luke ’ s emphasis was not on the politics of the Empire but rather on the spiritual matters of believers.

# Luke 20: 24

Goldberg found some partial matches between the Testimonium and Luke 24: 19-21, 26-27, but the results were not conclusive.

On the basis of the account in Luke, the Catholic calendar placed the feast of John the Baptist on June 24, six months before Christmas.

A preterist discussion of the Tribulation has its focus on the Gospels, in particular the prophetic passages in Matthew 24, Mark 13 and Luke 21, the Olivet discourse, rather than on the Apocalypse or Book of Revelation.

However, in Luke 24: 39, the resurrected Jesus expressly states " behold my hands and my feet, that it is I myself.

The last time he is seen, Luke ( 24: 51 ) alone tells of Jesus leaving his disciples by ascending into the sky.

" Immediately after the tribulation ... then shall appear the sign of the Son of Man ... and he shall gather his elect " ( Matthew 24: 29 – 31 ; Mark 13: 24-27 ; Luke 21: 25-27 ).

A preterist discussion of the Tribulation has its focus on the Gospels, in particular the prophetic passages in Matthew 24, Mark 13 and Luke 21, rather than on the Apocalypse or Book of Revelation.

I, Ulfila, bishop and confessor, have always so believed, and in this, the one true faith, I make the journey to my Lord ; I believe in one God the Father, the only unbegotten and invisible, and in his only-begotten son, our Lord and God, the designer and maker of all creation, having none other like him ( so that one alone among all beings is God the Father, who is also the God of our God ); and in one Holy Spirit, the illuminating and sanctifying power, as Christ said after his resurrection to his apostles: " And behold, I send the promise of my Father upon you ; but tarry ye in the city of Jerusalem, until ye be clothed with power from on high " ( Luke 24: 49 ) and again " But ye shall receive power, when the Holy Ghost is come upon you " ( Acts 1: 8 ); being neither God ( the Father ) nor our God ( Christ ), but the minister of Christ ... subject and obedient in all things to the Son ; and the Son, subject and obedient in all things to God who is his Father ... ( whom ) he ordained in the Holy Spirit through his Christ.

The canonical gospels include two brief descriptions of the Ascension of Jesus in Luke 24: 50-53 and Mark 16: 19.

The canonical gospels include two somewhat brief descriptions of the Ascension of Jesus in Luke 24: 50-53 and Mark 16: 19.

Luke 24: 50-52 describes the Ascension as follows:

The National Fraternal Congress meeting in Boston on September 24, 1952, adopted a similar resolution upon the recommendation of its president, Supreme Knight Luke E. Hart.

Jesus ' parents sacrificed doves on his behalf after his circumcision ( Luke 2: 24 ).

The Olivet discourse or Olivet prophecy is a biblical passage found in the Synoptic Gospels of Mark 13, Matthew 24, Luke 21.

Luke 24: 49 ; Acts 1: 5-8 ; 2: 1-4.

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Luke, however, made further reference to this involvement of Herod along with Pilate in Jesus ' execution and linked it with the prophecy about the Messianic King found in Psalm 2, as we can read in Luke's other book, Acts 4: 24 – 28.

Despite 24 years ' difference in their birth dates, both attended Todmorden Grammar School ( now Todmorden High School with the prior grammar school building now home to Ferney Lee Primary School ) and both had the same science master, Luke Sutcliffe.

When Jesus sent forth messengers to proclaim his gospel, he commanded them to preach repentance ( Luke 24: 47 ; Mark 6: 12 ).

The four woes that follow these in Luke 6: 24 – 26 are as stated as Woe unto you:

In Luke 24: 14, we find the word homiloun, and in Acts 24: 26, homilei, both used in the sense of " speaking with ".

In the last chapter of the Book of Acts, widely attributed to Luke, we find several accounts in the first person also affirming Luke's presence in Rome including Acts 28: 16: " And when we came to Rome ..." According to some accounts, Luke also contributed to authorship of the Epistle to the Hebrews.

And it is understood that Luke did not intend to record history.

The Upper Room was first mentioned in Luke 22: 12-13 ( " And he shall shew you a large upper room furnished: there make ready.

* Luke 5: 20: " And when he saw their faith, he said unto them, Man, thy sins are forgiven thee.

And Luke, Paul's associate, also set down in a book the gospel that Paul used to preach.

Luke 21: 20-33 ( King James Version ): " And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

The words of Christ are clear enough: ' And if he will not hear the Church, let him be to thee as the heathen and publican ' ( Matthew 18: 17 ); ' He that heareth you, heareth Me ; and he that dispeth you, despiseth Me ; and he that dispiseth Me, despiseth Him that sent Me ' ( Luke 10: 16 ); ' He that believeth not shall be condemned ' ( Mark 16: 16 ); ' He that doth not believe, is already judged ' ( John 3: 18 ); ' He that is not with Me, is against Me ; and he that gathereth not with Me, scattereth ' ( Luke 11: 23 ).

Another key statement in the New Testament that is an important component of Christian socialism is Luke 10: 25-37 that follows up on the statement " You shall love your neighbour as yourself " with the follow-up question " And who is my neighbour?

Luke 2: 21 ( King James Version ), reads: " And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.

Painting by Rubens depicting scene from Luke 23: 26-28: " And as they led him away they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross that he might bear it after Jesus.

* Luke: And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left.

:: Luke 1: 26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, < sup > 27 </ sup > To a virgin espoused to a man whose name was Joseph, of the house of David ; and the virgin's name was Mary.

* Luke 1: 38 " And Mary said, behold the maidservant of the Lord ; may it be to me according to your word ( rhema ), and the angel went forth from her.

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And this, from Luke 11: 34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light ; but when thine eye is evil, thy body also is full of darkness.

Luke 1: 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard ; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John .< BR /> 14 And thou shalt have joy and gladness ; and many shall rejoice at his birth .< BR /> 15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink ; and he shall be filled with the Holy Ghost, even from his mother's womb.

Luke 1: 41 And it came to pass, that, when Elizabeth heard the salutation of Mary, the babe leaped in her womb ; and Elizabeth was filled with the Holy Ghost :< BR /> 42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb .< BR /> 43 And whence is this to me, that the mother of my Lord should come to me ?< BR /> 44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy .< BR /> 45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

Luke 1: 56 And Mary abode with her about three months, and returned to her own house .< BR /> 57 Now Elizabeth's full time came that she should be delivered ; and she brought forth a son .< BR /> 58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her ; and they rejoiced with her .< BR /> 59 And it came to pass, that on the eighth day they came to circumcise the child ; and they called him Zacharias, after the name of his father .< BR /> 60 And his mother answered and said, Not so ; but he shall be called John .< BR /> 61 And they said unto her, There is none of thy kindred that is called by this name .< BR /> 62 And they made signs to his father, how he would have him called .< BR /> 63 And he asked for a writing table, and wrote, saying, His name is John.