" 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 ).

It is has been argued that Luke may be writing: a letter of apology ( traditionally a defense for one ’ s beliefs ), a letter of legitimation for Christian beliefs, a letter to equip the church to function amidst the Roman Empire, or a letter that is apolitical.

Esler, who advanced this legitimation view, has suggested that in Luke ’ s community there were Roman officials who were recent converts and they wanted to make sure that their new found faith could successfully coexist with their allegiance to the empire.

At any rate affairs in that region, including the future of the church of Ephesus ( 20: 28 – 30 ), are treated as though they would specially interest " Theophilus " and his circle ; also an early tradition has Luke die in the adjacent Bithynia.

Just before the geography of the scene shifts to a new location, Luke summarizes how the gospel has impacted that location.

: Luke 21. 20-21 ( ESV ) " But when you see Jerusalem surrounded by armies, then know that its desolation has come near.

Colossians has some close parallels with the letter to Philemon — names of some of the same people ( e. g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas ) appear in both epistles.

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 ).

In The Four Gospels: A Study of Origins ( 1924 ), Burnett Hillman Streeter argued that another source, referred to as L and also hypothetical, lies behind the material in Luke that has no parallel in Mark or Matthew.

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.

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 ".

Traditionally Luke has been regarded as written by Luke the Evangelist some time between the " we " passages in Acts 16 onwards and the imprisonment of Paul in Rome in Acts 28, leading as with some modern scholars to argue for a date c. 60-65.

In biblical criticism, the prayer's absence in the Gospel of Mark together with its occurrence in Matthew and Luke has caused scholars who accept the two-source hypothesis ( against other document hypotheses ) to conclude that it is probably a logion original to Q.

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.

The quote in the Letter of Paul to the Colossians differentiating between Luke and other colleagues " of the circumcision " has caused many to speculate that this indicates Luke was a Gentile.

On the purpose of Acts, New Testament Scholar Luke Timothy Johnson has noted that " Luke's account is selected and shaped to suit his apologetic interests, not in defiance of but in conformity to ancient standards of historiography.

Robert M. Grant has noted that although Luke saw himself within the historical tradition, his work contains a number of statistical improbabilities such as the sizable crowd addressed by Peter in Acts 4: 4.

He has also noted chronological difficulties whereby Luke " has Gamaliel refer to Theudas and Judas in the wrong order, and Theudas actually rebelled about a decade after Gamaliel spoke ( 5: 36-7 )'

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

The tradition also has support from the Saint Thomas Christians of India who claim to still have one of the Theotokos icons that St. Luke painted and which St. Thomas brought to India.

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 ).

Tradition holds that the text was written by Luke the companion of Paul ( named in Colossians ) and this traditional view of Lukan authorship is “ widely held as the view which most satisfactorily explains all the data .” The list of scholars maintaining authorship by Luke the physician is lengthy, and represents scholars from a wide range of theological opinion.

Examples of prayer which are unique to Luke include Jesus's prayers at the time of his baptism (), his praying all night before choosing the twelve (), and praying for the transfiguration ().

The Last Supper appears in all three Synoptic Gospels: Matthew, Mark, and Luke ; and in the First Epistle to the Corinthians, while the last-named of these also indicates something of how early Christians celebrated what Paul the Apostle called the Lord's Supper.

Almost all of Mark's content is found in Matthew, and much of Mark is similarly found in Luke.

There is a broad disagreement over chronology between Matthew, Mark and Luke on one hand and John on the other: all four agree that Jesus ' public ministry began with an encounter with John the Baptist, but Matthew, Mark and Luke follow this with an account of teaching and healing in Galilee, then a trip to Jerusalem where there is an incident in the Temple, climaxing with the crucifixion on the day of the Passover holiday.

The Baptist recognizes Jesus secretly in Matthew, and not at all in Mark or Luke.

Obi-Wan Kenobi ( Alec Guinness ) explains that the Galactic Empire had all but exterminated the Jedi some twenty years before the events of the film, and seeks to train Luke Skywalker ( Mark Hamill ) to be the Order's last hope.

" Not all scholars are as confident of all of these attributes as Wenham is, not least because Luke's own statement at the beginning of the Gospel of Luke () freely admits that he was not an eyewitness to the events of the Gospel.

Moses, along with Elijah, is presented as meeting with Jesus in all three Gospel accounts of the Transfiguration of Jesus in Matthew 17, Mark 9, and Luke 9, respectively.

A similar anointing is described in the Gospel of Luke as occurring at the home of one Simon the Pharisee in which a woman who had been sinful all her life, and who was crying, anointed Jesus ' feet and, when her tears started to fall on his feet, she wiped them with her hair.

In addition to some language derived from the New Testament in the liturgy itself ( e. g., the Trisagion may be based on Apocalypse 4: 8, and the beginning of the " Hymn of Praise " draws upon Luke 2: 14 ), the reading of extended passages from the New Testament is a practice common to almost all Christian worship, liturgical or not.

In fact, Nazareth was described negatively by the evangelists ; the Gospel of Mark argues that Nazareth did not believe in Jesus and therefore he could " do no mighty work there "; in the Gospel of Luke, the Nazarenes are portrayed as attempting to kill Jesus by throwing him off a cliff ; in the Gospel of Thomas, and in all four canonical gospels, we read the famous saying that " a prophet is not without honor except in his own country.

An alternative viewpoint of some credobaptists is that since all Christians are predestined to salvation ( John 15: 16, 1 Cor. 1: 27, Eph. 1: 4, 1 Pt. 2: 4 ), God will not allow his elect to die before receiving their need, even if they are in old age ( Luke 2: 25-35 ), an argument whose relation to baptism whether of infants or adults is unclear, unless it means that infants who die without coming to explicit belief and baptism are not among God's elect.

Luke 2: 37 – εβδομηκοντα ( seventy ), all manuscripts have ογδοηκοντα ( eighty );

The last meal that Jesus shared with his disciples is described in all four canonical Gospels, namely in Matthew 26: 17-30, Mark 14: 12-26, Luke 22: 7-39 and John 13: 1-17: 26.

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.

According to Hippolytus, they all belonged to the " Seventy Disciples " who were sent out by Jesus to saturate Judea with the gospel ( Luke 10: 1ff .).

Luke wears a checked blue shirt ( a plain blue shirt in most, though not all, second season episodes ), and a denim jacket over it in first season and a few later second season episodes.

Supporters of this view believe that “ to a hypothetical outside reader, presents Christianity as enlightened, harmless, even beneficent .” Some believe that through this work, Luke intended to show the Roman Empire that the root of Christianity is within Judaism so that the Christians “ may receive the same freedom to practice their faith that the Roman Empire afforded the Jews .” Those who support the view of Luke ’ s work as political apology generally draw evidence from the facts that Christians are found innocent of committing any political crime ( Acts 25: 25 ; 19: 37 ; 19: 40 ) and that Roman officials ’ views towards Christians are generally positive.

Many who side with this view disagree that Luke portrays Christianity or the Roman Empire as harmless and thus reject the apologetic view because “ Acts does not present Christians as politically harmless or law abiding for there are a large number of public controversies concerning Christianity, particularly featuring Paul .” For example, to support this view Cassidy references how Paul is accused of going against the Emperor because he is “ saying that there is another king named Jesus .” ( Acts 17: 7 ) Furthermore, there are multiple examples of Paul ’ s preaching causing uprisings in various cities ( Acts 14: 2 ; 14: 19 ; 16: 19-23 ; 17: 5 ; 17: 13-14 ; 19: 28-40 ; 21: 27 ).

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.

Luke 16: 19 – 26 speaks of a chasm fixed between the two which cannot be crossed.

: 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.

Although there is no known earlier source for this tale, the part where Martellino's friends are carrying him in on a cot references Mark 2: 2 and Luke 5: 19.

* May 19 – Frank Luke, American World War I pilot ( d. 1918 )

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.

), according to chapter 19 of the Gospel of Luke, was a superintendent of customs ; a chief tax-gatherer () at Jericho ().

Some contend, however, that this name denotes the sycamore fig of Luke 19: 4.

The export of Greek wine to England in the Later Middle Ages ', in Eat, Drink and be Merry ( Luke 12: 19 )- Food and Wine in Byzantium: Papers of the 37th Annual Spring Symposium of Byzantine Studies, in Honour of Professor A. A. M.

Sting and Styler have four children: Bridget Michael ( a. k. a. " Mickey ", born 19 January 1984 ), Jake ( born 24 May 1985 ), Eliot Pauline ( nicknamed " Coco ", born 30 July 1990 ), and Giacomo Luke ( born 17 December 1995 ).

Alexandria may have chosen it because it was the day that Christ was crucified according to the Gospel of John ( 18: 28, 19: 14 ), in direct contradiction to the Synoptic Gospels (, Mark 14: 12, and Luke 22: 7 ), who state that he was crucified after he ate the Seder, his Last Supper.

The account in Sura 19 of the Qur ' an is close to that in the Gospel of Luke.

A variant of the Augustinian hypothesis, attempting to synchronise Matthew and Mark on the basis of the Mosaic " two witnesses " requirement of Deuteronomy 19: 5 ( Matthew + Mark, → Luke ), was proposed by Eta Linnemann, following rejection of the view of her teacher Rudolf Bultmann.

They and other Christians also see the ministerial priesthood as being necessary in accordance with the words of the eucharistic liturgy: " Do this in memory ( anamnesis ) of me " ( Gospel of Luke 22: 19 – 20 ; First Corinthians 11: 23 – 25 ).

* Gospel of Luke 1: 1-80 ; 2: 2-52 ; 3: 1-38 ; 4: 1-44 ; 5: 1-39 ; 6: 1-49 ; 7: 1-50 ; 8: 1-56 ; 9: 1-62 ; 10: 1-30 ; 14: 9-35 ; 15: 1-32 ; 16: 1-24 ; 17: 3-37 ; 18: 1-43 ; 19: 1-48 ; 20: 1-47.