" 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 ).

: Genesis 2: 2 – 3 ; Exodus 16: 23 – 30 ; Exodus 20: 8 – 11 ; Matthew 5: 17 – 19 ; Mark 2: 27 – 28 ; Luke 4: 16 ; Acts 13: 14, 42 – 44 ; 16: 11 – 13 ; 17: 2 – 3 ; 18: 4 – 11 ; Ezekiel 20: 19 – 20 ; Hebrews 4: 9 – 10 ; John 14: 15 ; Isaiah 58: 13 – 14 ; Luke 23: 56.

The Gospel of Luke ( Luke 1: 36, 56 – 57 ) states that John was born about six months before Jesus, therefore the feast of John the Baptist was fixed on June 21 ~ 24, six months before Christmas.

* Men's team pursuit: Australia's Graeme Brown, Brett Lancaster, Bradley McGee, Luke Roberts, 3: 56. 610 ( August 22 )

She is mentioned as accompanying Jesus on his journeys ( Luke 8: 2 ) and is listed in the Gospel of Matthew as being present at his crucifixion ( 27: 56 ).

The host command at Luke is the 56th Fighter Wing ( 56 FW ), under Air Education and Training Command's 19th Air Force.

On 1 April 1994, after 24 years at Luke AFB, the 58th Fighter Wing was replaced by the 56th Fighter Wing ( 56 FW ) as part of the Air Force Heritage Program.

With the transfer of the Eagles, additional F-16 training units were assigned to the 56 OG, all tail-coded " LF " ( Luke Falcons ):

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.

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 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: 24 And after those days his wife Elisabeth conceived, and hid herself five months, saying ,< BR /> 25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

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.

According to the Gospels of Matthew and Luke, Jesus was conceived by the Holy Spirit and born from the Virgin Mary.

The Gospel of James, also known as the Infancy Gospel of James or the Protoevangelium of James, is an apocryphal Gospel probably written about AD 145, which expands backward in time the infancy stories contained the Gospels of Matthew and Luke, and presents a narrative concerning the birth and upbringing of Mary herself.

Margherita Guarducci relates a tradition that the original icon of Mary attributed to Luke, sent by Eudokia to Pulcheria from Palestine, was a large circular icon only of her head.

In later tradition the number of icons of Mary attributed to Luke would greatly multiply ; the Salus Populi Romani, the Theotokos of Vladimir, the Theotokos Iverskaya of Mount Athos, the Theotokos of Tikhvin, the Theotokos of Smolensk and the Black Madonna of Częstochowa are examples, and another is in the cathedral on St Thomas Mount, which is believed to be one of the seven painted by St. Luke the Evangelist and brought to India by St. Thomas.

Luke the Evangelist painting the first icon of the Virgin Mary.

The tradition that Luke painted icons of Mary and Jesus has been common, particularly in Eastern Orthodoxy.

Saint Luke in the Hours of Mary of Burgundy ( 1477 )

The gospels of Mark and Luke record that the rest of the disciples did not believe Mary's report of what she saw, and neither Mary Magdalene nor any of the other women are mentioned by name in Paul's catalog of appearances at.

The Gospel of John and the Gospel of Luke also mention a " Mary of Bethany ", who in some Christian traditions is regarded the same person as Mary Magdalene.

Though some earlier interpreters blended the person of Mary of Bethany with Mary Magdalene and the sinful woman of Luke 7: 36-50, current scholars believe she was a different person .< ref >" Mary & Martha: Friends of Jesus.

Finally, in the Gospel of Luke, as already remarked, the author enumerates the women who reported the tomb visit, writing that, “ It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them ,” which once again places Mary Magdalene at the head of the list.

Pope Gregory the Great's homily on Luke's gospel dated 14 September 591 first suggested that Mary Magdalene was a prostitute: " She whom Luke calls the sinful woman, whom John calls Mary, we believe to be the Mary from whom seven devils were ejected according to Mark.

Mary of Bethany ( Judeo-Aramaic מרים, Maryām, rendered Μαρία, Maria, in the Koine Greek of the New Testament ; form of Hebrew מ ִ ר ְ י ָ ם, 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.

In the Gospel of Luke, Jesus visits the home of two sisters named Mary and Martha.

The author of the Catholic Encyclopedia article goes on to enumerate the accounts of each of these three persons ( the unnamed " sinner ", Mary Magdalene, and Mary of Bethany ) in the Gospel of Luke and concludes that based on these accounts “ there is no suggestion of an identification of the three persons, and if we had only Luke to guide us we should certainly have no grounds for so identifying them the same person .” He then explains first the Catholic position equating Mary of Bethany with the sinful woman of Luke by referring to, where Mary is identified as the woman who anointed Jesus, and noting that this reference is given before John ’ s account of the anointing in Bethany: