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Luke 9 is the ninth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the sending of the twelve disciples , several great miracles performed by Jesus, the story of his transfiguration , Peter's confession and the final departure from Galilee towards Jerusalem . [ 1 ]
In the Gospel of Luke, Jesus heals ten lepers and only the Samaritan among them thanks him, [19] [9] although Luke 9:51–56 [20] depicts Jesus receiving a hostile reception in Samaria. [7] Luke's favorable treatment of Samaritans is in line with the favorable treatment elsewhere in the book of the weak and of outcasts, generally. [21]
Mark and Q account for about 64% of Luke; the remaining material, known as the L source, is of unknown origin and date. [29] Most Q and L-source material is grouped in two clusters, Luke 6:17–8:3 and 9:51–18:14, and L-source material forms the first two sections of the gospel (the preface and infancy and childhood narratives). [30]
EPIOUSION (ΕΠΙΟΥϹΙΟΝ) in the Gospel of Luke, as written in Papyrus 75 (c. 200 CE). Epiousion (ἐπιούσιον) is a Koine Greek adjective used in the Lord's Prayer verse "Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον " [a] ('Give us today our epiousion bread').
In the following table, the seven sayings are arranged according to their traditional order. [9] However, all seven sayings cannot be found in any one account of Jesus' crucifixion. The ordering is a harmonisation of the texts from each of the four canonical gospels. Three of the sayings appear only in Luke and three only in John.
Exorcising a boy possessed by a demon from Très Riches Heures du Duc de Berry, 15th century.. The exorcism of a boy possessed by a demon, or a boy with a mute spirit, is one of the miracles attributed to Jesus reported in the synoptic Gospels, involving the healing of a demonically possessed boy through exorcism.
The title "Chosen one" or "Elect one" is used twice in Luke's gospel: eklektos is used in 23:35 when the rulers mock Jesus, while eklelegmenos is used in 9:35 when Jesus is transfigured. James R. Edwards notes that the phrase is used repeatedly in 1 Enoch, but was associated in Jewish thinking with triumph and glory, rather than with suffering ...
Over three-quarters of Mark's content is found in both Matthew and Luke, and 97% of Mark is found in at least one of the other two synoptic gospels. Additionally, Matthew (24%) and Luke (23%) have material in common that is not found in Mark. [1] The calming of the storm is recounted in each of the three synoptic gospels, but not in John.