1.
Luke 13
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Luke 13 is the thirteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records several parables and teachings told by Jesus Christ and His lamentation over the city of Jerusalem, the book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as Acts. The original text is written in Koine Greek, in this parable, the owner is generally regarded as representing God, who had a fig tree planted in his vineyard and came seeking fruit. The gardener is God and the vine is Jesus, fig trees were often planted in vineyards. The fig tree was a symbol for Israel, and may also have that meaning here. In either case, the parable reflects Jesus offering his hearers one last chance for repentance and these three years logically refers to the period of Jesus ministry. The parable has been connected to the miracle of cursing the fig tree, richard Whately commented that this parable is one which our Lord may be said to have put before his hearers twice, once in words, once in action. Although the parable is found only in Lukes gospel, there is no argument against authenticity. This parable is one of the parables of Jesus. It appears in three of the Canonical gospels of the New Testament, the differences between Gospels of Matthew, Mark, and Luke, are minor. In the Gospels of Matthew and Luke, it is followed by the Parable of the Leaven. A version of the parable also occurs in the non-canonical Gospel of Thomas 20, the plant referred to here is generally considered to be black mustard, a large annual plant up to 9 feet tall, but growing from a proverbially small seed. According to rabbinical sources, Jews did not grow the plant in gardens, Luke tells the parable with the plant in a garden instead, this is presumably recasting the story for an audience outside Palestine. The Parable of the Leaven is one of the parables of Jesus. It appears in two of the Canonical gospels of the New Testament, the differences between Gospels of Matthew and Luke are minor. In both places it immediately follows the Parable of the Mustard Seed, which shares this theme of the Kingdom of Heaven growing from small beginnings. A version of the parable also occurs in the non-canonical Gospel of Thomas, Sermon on the Mount Sermon on the Plain Ministry of Jesus Parables of Jesus Other related Bible parts, Matthew 13,23, Mark 4, Luke 19 Luke 13 NIV
2.
Luke 15
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Luke 15 is the fifteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records three parables spoken by Jesus Christ, including the famous Parable of the Prodigal Son, the book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as Acts. The original text is written in Koine Greek, some most ancient manuscripts containing this chapter are, Papyrus 75 Codex Vaticanus Codex Sinaiticus Codex Bezae Codex Washingtonianus Codex Alexandrinus This chapter is divided into 32 verses. According to the Gospels, a shepherd leaves his flock of sheep in order to find the one sheep who is lost. It is the first member of a trilogy about redemption that Jesus tells after the Pharisees, the two parables that follow are those of the Lost Coin and the Prodigal Son. This parable appears in one of the Canonical gospels of the New Testament. It recounts a story about a woman with ten silver coins losing one and she then lights an oil lamp and sweeps her house until she finds it, rejoicing when she does. It is a member of a trilogy on redemption that Jesus tells after the Pharisees and it recounts about a father who gives the younger of his two sons his inheritance before he dies. The younger son, after wasting his fortune, goes hungry during a famine and he then repents and returns home with the intention of begging to be employed and renouncing his kinship to his father. Regardless, the father welcomes him back as his son. The older son refuses to participate, stating that in all the time the son has worked for the father, he did not even give him a goat to celebrate with his friends. His father reminds the older son that everything the father has is the older sons and it is the third and final part of a cycle on redemption, following the Parable of the Lost Sheep and the Parable of the Lost Coin. In Western Catholic tradition, this parable is read on the fourth Sunday of Lent. Ministry of Jesus Parables of Jesus Other related Bible parts, Matthew 18 Luke 15 NIV
3.
Papyrus 4
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Papyrus 4 is an early New Testament papyrus of the Gospel of Luke in Greek. It is dated as being a late 2nd/early 3rd century manuscript and it is one of the earliest manuscripts of the Gospel of Luke and contains extensive sections of its first six chapters. It is currently housed in the Bibliothèque nationale de France in Paris. It contains texts of Luke,1, 58-59,1, 62-2,1,2, 6-7,3, 8-4,2,4, 29-32, 34-35,5, 3-8,5, aland placed it in Category I. There is agreement with P75 in 93%, Philip Comfort and David Barret in their book Text of the Earliest NT Greek Manuscripts argue that P4 came from the same codex as P 64+67, the Magdalen papyrus, and date the texts to 150-175. Willker tentatively agrees stating The dating given is that of NA, some date it into the 2nd CE. This is quite probable considering the use as binding material for a 3rd CE codex, Comfort and Barret also show that P4 and P 64+67 have affinities with a number of late 2nd century papyri. Roberts, Skeat, Willker and Stanton also date the text to the late 2nd century, may have been written late in the 2nd century. Most recently Charlesworth has concluded that P 64+67 and P4, list of New Testament papyri Charlesworth, SD T. C. Skeat, P64+67 and P4, and the Problem of Fibre Orientation in Codicological Reconstruction, Vol.53, pp. 582–604, doi,10. 1017/S002868850700029X Comfort, Philip W. New Reconstructions and Identifications of New Testament Papyri, Novum Testamentum, Vol.41, Comfort, Philip W. David P. Barrett. The Text of the Earliest New Testament Greek Manuscripts, the Reception of Luke and Acts in the Period Before Irenaeus, Mohr Siebeck, ISBN 3-16-148086-4, p.28 C. R. Gregory, Die griechischen Handschriften des Neuen Testament, Hinrichs, p.45. Is P4, P64 and P67 the Oldest Manuscript of the Four Gospels,51, pp. 450–457, doi,10. 1017/S0028688505000238 Roberts, Colin. Manuscript, Society, and Belief in Early Christian Egypt Longwood ISBN 0-85672-710-5 pp. 8+23 Skeat, the Oldest Manuscript of the Four Gospels. 43, p. 1-34 Stanton, G. N, a Textual Commentary on the Greek Gospels, Handschriftenliste. Münster, Institute for New Testament Textual Research
4.
Gospel of Luke
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The Gospel According to Luke, also called the Gospel of Luke, or simply Luke, is the third of the four canonical Gospels. It tells of the origins, birth, ministry, death, resurrection, Luke is the second-longest of the four gospels, and together with Acts of the Apostles, the pair make up a two-volume work from the same pen, called Luke–Acts. The cornerstone of Luke-Acts theology is salvation history, the understanding that Gods purpose is seen in the way he has acted. The gospels sources are the Gospel of Mark, the collection called the Q source, and a collection of material called the L source. Luke-Acts does not name its author, the most probable date for its composition is around 80–100 AD, and there is evidence that it was still being revised well into the 2nd century. Autographs of Luke and the other Gospels have not been preserved, as is typical for ancient documents, the gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke–Acts. The author is not named in either volume and he admired Paul, but his theology was significantly different from Pauls on key points and he does not represent Pauls views accurately. The eclipse of the attribution to Luke the companion of Paul has meant that an early date for the gospel is now rarely put forward. Luke-Acts is a history of the Founder of the church and his successors. All three authors anchor the histories of their respective peoples by dating the births of the founders and narrate the stories of the founders births from God, each founder taught authoritatively, appeared to witnesses after death, and ascended to heaven. Crucial aspects of the teaching of all three concerned the relationship between rich and poor and the question of whether foreigners were to be received into the people. The author used as his sources the gospel of Mark, the collection called the Q source. Mark, written around 70 AD, provided the narrative outline, for these Luke turned to Q, which consisted mostly, although not exclusively, of sayings. Mark and Q account for about 64% of Luke, the remaining material, known as the L source, is of unknown origin and date. Most Q and L-source material is grouped in two clusters, Luke 6, 17-8,3 and 9, 51-18,14, Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lords supper. The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large. He begins his gospel with a preface addressed to Theophilus, the name means Lover of God, here he informs Theophilus of his intention, which is to lead his reader to certainty through an orderly account of the events that have been fulfilled among us. He did not, however, intend to provide Theophilus with a justification of the Christian faith – did it happen
5.
New Testament
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The New Testament is the second major part of the Christian biblical canon, the first part being the Old Testament, based on the Hebrew Bible. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity, Christians regard both the Old and New Testaments together as sacred scripture. The New Testament has frequently accompanied the spread of Christianity around the world and it reflects and serves as a source for Christian theology and morality. Both extended readings and phrases directly from the New Testament are also incorporated into the various Christian liturgies, the New Testament has influenced religious, philosophical, and political movements in Christendom and left an indelible mark on literature, art, and music. In almost all Christian traditions today, the New Testament consists of 27 books, John A. T. Robinson, Dan Wallace, and William F. Albright dated all the books of the New Testament before 70 AD. Others give a date of 80 AD, or at 96 AD. Over time, some disputed books, such as the Book of Revelation, other works earlier held to be Scripture, such as 1 Clement, the Shepherd of Hermas, and the Diatessaron, were excluded from the New Testament. However, the canon of the New Testament, at least since Late Antiquity, has been almost universally recognized within Christianity. The term new testament, or new covenant first occurs in Jeremiah 31,31, the same Greek phrase for new covenant is found elsewhere in the New Testament. Modern English, like Latin, distinguishes testament and covenant as alternative translations, John Wycliffes 1395 version is a translation of the Latin Vulgate and so follows different terms in Jeremiah and Hebrews, Lo. Days shall come, saith the Lord, and I shall make a new covenant with the house of Israel, for he reproving him saith, Lo. Days come, saith the Lord, when I shall establish a new testament on the house of Israel, use of the term New Testament to describe a collection of first and second-century Christian Greek Scriptures can be traced back to Tertullian. In Against Marcion, written circa 208 AD, he writes of the Divine Word, by the 4th century, the existence—even if not the exact contents—of both an Old and New Testament had been established. Lactantius, a 3rd–4th century Christian author wrote in his early-4th-century Latin Institutiones Divinae and that which preceded the advent and passion of Christ—that is, the law and the prophets—is called the Old, but those things which were written after His resurrection are named the New Testament. The canon of the New Testament is the collection of books that most Christians regard as divinely inspired, several of these writings sought to extend, interpret, and apply apostolic teaching to meet the needs of Christians in a given locality. The book order is the same in the Greek Orthodox, Roman Catholic, the Slavonic, Armenian and Ethiopian traditions have different New Testament book orders. Each of the four gospels in the New Testament narrates the life, death, the word gospel derives from the Old English gōd-spell, meaning good news or glad tidings. The gospel was considered the good news of the coming Kingdom of Messiah, and the redemption through the life and death of Jesus, Gospel is a calque of the Greek word εὐαγγέλιον, euangelion
6.
Gospel
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A gospel is an account describing the life, death, and resurrection of Jesus of Nazareth. Christianity places a value on the four canonical gospels, which it considers to be revelations from God. This position however, requires a view of Biblical inerrancy. The word gospel derives from the Old English gōd-spell, meaning good news or glad tidings, the gospel was considered the good news of the coming Kingdom of Messiah, and of redemption through the life and death and resurrection of Jesus, the central Christian message. The Greek word euangelion is also the source of the terms evangelist, the authors of the four canonical Christian gospels are known as the Four Evangelists. Paul the Apostle used the term εὐαγγέλιον when he reminded the people of the church at Corinth of the gospel I preached to you, the earliest extant use of gospel to denote a particular genre of literature dates to the 2nd century. Justin Martyr in the Apology wrote of. the apostles, in the memoirs composed by them, more generally, gospels compose a genre of early Christian writings. Gospels that did not become canonical also circulated in Early Christianity, many, such as the work known today as Gospel of Thomas, lack the narrative framework typical of a gospel. Scholars hold a wide spectrum of views on the origins and composition of the gospels, for example, the vast majority of material in Mark is also present in either Luke or Matthew or both, suggesting that Mark was a source for Matthew and Luke. He writes that the four gospels were probably all written by the end of the first century. But they did not yet at that time have a consistent narrative, in 170 Tatian sought to find a solution by composing a single narrative out of Matthew, Mark, and Luke, with some additional oral material. Richies concludes that the gospel passages themselves can be unclear, and some of the messages within are straightforwardly ambiguous, the gospels of Matthew, Mark, and Luke are considered synoptic gospels on the basis of many similarities between them that are not shared by the Gospel of John. Synoptic means here that they can be seen or read together, the fourth gospel, the Gospel of John, presents a very different picture of Jesus and his ministry from the synoptics. Of the many gospels written in antiquity, only four came to be accepted as part of the New Testament. An insistence upon there being a canon of four gospels, and no others, was a theme of Irenaeus of Lyons. Irenaeus was ultimately successful in declaring that the four gospels collectively and he also supported reading each gospel in light of the others. This canon, which corresponds to the modern Catholic canon, was used in the Vulgate, Gospel of Matthew Gospel of John Gospel of Luke Gospel of Mark This order is found in the following manuscripts, Bezae, Monacensis, Washingtonianus, Tischendorfianus IV, Uncial 0234. Although there is no set order of the four gospels in patristic lists or discussions, moody Smith suggests that the standard order of Matthew-Mark-Luke-John projects a kind of intention that can scarcely be ignored
7.
Christian
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A Christian is a person who follows or adheres to Christianity, an Abrahamic, monotheistic religion based on the life and teachings of Jesus Christ. Christian derives from the Koine Greek word Christós, a translation of the Biblical Hebrew term mashiach, while there are diverse interpretations of Christianity which sometimes conflict, they are united in believing that Jesus has a unique significance. The term Christian is also used as an adjective to describe anything associated with Christianity, or in a sense all that is noble, and good. According to a 2011 Pew Research Center survey, there were 2.2 billion Christians around the world in 2010, by 2050, the Christian population is expected to exceed 3 billion. According to a 2012 Pew Research Center survey Christianity will remain the worlds largest religion in 2050, about half of all Christians worldwide are Catholic, while more than a third are Protestant. Orthodox communions comprise 12% of the worlds Christians, other Christian groups make up the remainder. Christians make up the majority of the population in 158 countries and territories,280 million Christian live as a minority. In the Greek Septuagint, christos was used to translate the Hebrew מָשִׁיחַ, in other European languages, equivalent words to Christian are likewise derived from the Greek, such as Chrétien in French and Cristiano in Spanish. The second mention of the term follows in Acts 26,28, where Herod Agrippa II replied to Paul the Apostle, Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. The third and final New Testament reference to the term is in 1 Peter 4,16, which believers, Yet if as a Christian, let him not be ashamed. The city of Antioch, where someone gave them the name Christians, had a reputation for coming up with such nicknames, in the Annals he relates that by vulgar appellation commonly called Christians and identifies Christians as Neros scapegoats for the Great Fire of Rome. Another term for Christians which appears in the New Testament is Nazarenes which is used by the Jewish lawyer Tertullus in Acts 24, the Hebrew equivalent of Nazarenes, Notzrim, occurs in the Babylonian Talmud, and is still the modern Israeli Hebrew term for Christian. A wide range of beliefs and practices is found across the world among those who call themselves Christian, denominations and sects disagree on a common definition of Christianity. Most Baptists and fundamentalists, for example, would not acknowledge Mormonism or Christian Science as Christian, in fact, the nearly 77 percent of Americans who self-identify as Christian are a diverse pluribus of Christianities that are far from any collective unity. The identification of Jesus as the Messiah is not accepted by Judaism, the term for a Christian in Hebrew is נוּצְרי, a Talmudic term originally derived from the fact that Jesus came from the Galilean village of Nazareth, today in northern Israel. Adherents of Messianic Judaism are referred to in modern Hebrew as יְהוּדִים מָשִׁיחַיים, the term Nasara rose to prominence in July 2014, after the Fall of Mosul to the terrorist organization Islamic State of Iraq and the Levant. The nun or ن— the first letter of Nasara—was spray-painted on the property of Christians ejected from the city, where there is a distinction, Nasrani refers to people from a Christian culture and Masihi is used by Christians themselves for those with a religious faith in Jesus. In some countries Nasrani tends to be used generically for non-Muslim Western foreigners, another Arabic word sometimes used for Christians, particularly in a political context, is Ṣalībī from ṣalīb which refers to Crusaders and has negative connotations
8.
Bible
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The Bible is a collection of sacred texts or scriptures that Jews and Christians consider to be a product of divine inspiration and a record of the relationship between God and humans. Many different authors contributed to the Bible, what is regarded as canonical text differs depending on traditions and groups, a number of Bible canons have evolved, with overlapping and diverging contents. The Christian Old Testament overlaps with the Hebrew Bible and the Greek Septuagint, the New Testament is a collection of writings by early Christians, believed to be mostly Jewish disciples of Christ, written in first-century Koine Greek. These early Christian Greek writings consist of narratives, letters, among Christian denominations there is some disagreement about the contents of the canon, primarily the Apocrypha, a list of works that are regarded with varying levels of respect. Attitudes towards the Bible also differ amongst Christian groups and this concept arose during the Protestant Reformation, and many denominations today support the use of the Bible as the only source of Christian teaching. With estimated total sales of over 5 billion copies, the Bible is widely considered to be the book of all time. It has estimated sales of 100 million copies, and has been a major influence on literature and history, especially in the West. The English word Bible is from the Latin biblia, from the word in Medieval Latin and Late Latin. Medieval Latin biblia is short for biblia sacra holy book, while biblia in Greek and it gradually came to be regarded as a feminine singular noun in medieval Latin, and so the word was loaned as a singular into the vernaculars of Western Europe. Latin biblia sacra holy books translates Greek τὰ βιβλία τὰ ἅγια ta biblia ta hagia, the word βιβλίον itself had the literal meaning of paper or scroll and came to be used as the ordinary word for book. It is the diminutive of βύβλος byblos, Egyptian papyrus, possibly so called from the name of the Phoenician sea port Byblos from whence Egyptian papyrus was exported to Greece, the Greek ta biblia was an expression Hellenistic Jews used to describe their sacred books. Christian use of the term can be traced to c.223 CE, bruce notes that Chrysostom appears to be the first writer to use the Greek phrase ta biblia to describe both the Old and New Testaments together. The division of the Hebrew Bible into verses is based on the sof passuk cantillation mark used by the 10th-century Masoretes to record the verse divisions used in oral traditions. The oldest extant copy of a complete Bible is an early 4th-century parchment book preserved in the Vatican Library, the oldest copy of the Tanakh in Hebrew and Aramaic dates from the 10th century CE. The oldest copy of a complete Latin Bible is the Codex Amiatinus and he states that it is not a magical book, nor was it literally written by God and passed to mankind. In Christian Bibles, the New Testament Gospels were derived from traditions in the second half of the first century CE. Riches says that, Scholars have attempted to reconstruct something of the history of the oral traditions behind the Gospels, the period of transmission is short, less than 40 years passed between the death of Jesus and the writing of Marks Gospel. This means that there was time for oral traditions to assume fixed form
9.
Jesus
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In Christology, the Person of Christ refers to the study of the human and divine natures of Jesus Christ as they co-exist within one person. There is no discussion in the New Testament regarding the dual nature of the Person of Christ as both divine and human. Hence, since the days of Christianity theologians have debated various approaches to the understanding of these natures. In the period following the Apostolic Age, specific beliefs such as Arianism and Docetism were criticized. On the other end of the spectrum, Docetism argued that Jesus physical body was an illusion, docetic teachings were attacked by St. Ignatius of Antioch and were eventually abandoned by proto-orthodox Christians. However, after the First Council of Nicaea in 325 the Logos, historically in the Alexandrian school of christology, Jesus Christ is the eternal Logos paradoxically humanized in history, a divine Person who became enfleshed, uniting himself to the human nature. The views of these schools can be summarized as follows, Alexandria, Antioch, Logos assumes a specific human being The First Council of Ephesus in 431 debated a number of views regarding the Person of Christ. At the same gathering the council debated the doctrines of monophysitism or miaphysitism. The council rejected Nestorianism and adopted the term hypostatic union, referring to divine, the language used in the 431 declaration was further refined at the 451 Council of Chalcedon. However, the Chalcedon creed was not accepted by all Christians, because Saint Augustine died in 430 he did not participate in the Council of Ephesus in 431 or Chalcedon in 451, but his ideas had some impact on both councils. On the other hand, the major theological figure of the Middle Ages. The Third Council of Constantinople in 680 held that both divine and human wills exist in Jesus, with the divine will having precedence, leading and guiding the human will. John Calvin maintained that there was no element in the Person of Christ which could be separated from the person of The Word. Calvin also emphasized the importance of the Work of Christ in any attempt at understanding the Person of Christ, the study of the Person of Christ continued into the 20th century, with modern theologians such as Karl Rahner and Hans von Balthasar. Balthasar argued that the union of the human and divine natures of Christ was achieved not by the absorption of human attributes, thus in his view the divine nature of Christ was not affected by the human attributes and remained forever divine
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