Gospel of Luke
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|New Testament manuscripts|
The Gospel According to Luke (Greek: Τὸ κατὰ Λουκᾶν εὐαγγέλιον, to kata Loukan euangelion), commonly shortened to the Gospel of Luke or simply Luke, is the third and longest of the four Gospels. It tells of the origins, birth, ministry, death, resurrection and ascension of Jesus Christ.
Luke and Acts make up a two-volume work from the same pen, called Luke-Acts. The cornerstone of Luke-Acts' theology is "salvation history", the author's understanding that God's purpose is seen in the way he has acted, and will continue to act, in history. It divides history into three stages: first the arrival among men of Jesus the Messiah, from his birth to the beginning of his earthly mission in the meeting with John the Baptist; second the earthly career of Jesus, ending in his passion, death and resurrection (concluding the gospel story per se); and finally the time of the Church from Peter to Paul, from Jerusalem to Rome (the story told in Acts).
The most probable date for Luke-Acts is around 80-100CE, the anonymous author using as his sources the Gospel of Mark, a sayings collection called Q, and some unique Lukan material called the L source.
- 1 Composition and setting
- 2 Structure and content
- 3 Theology
- 4 Comparison with other writings
- 5 See also
- 6 Notes
- 7 References
- 8 Bibliography
- 9 External links
Composition and setting
Autographs do not survive for ancient books such as the Gospel of Luke and the other Gospels. They survive in scribal copies propagated over time. In the process of recopying, variations slipped in, different regional manuscript traditions emerged with multiple streams of transmission, and corrections and adjustments were made, for theological reasons or to iron out incongruencies between copies or different translations into numerous languages. The editions of biblical and other ancient texts we read today are established by collating all major surviving manuscripts, using also the evidence from citations of them in Patristic writers, in order to produce a version which, by the consensus of scholars of textual criticism, most likely approximates to the form of the lost autographs. Most scholars agree, following what is known as the "Marcan hypothesis", that the authors of Luke and Matthew used Mark as a source when writing their gospels after the Gospel of Mark was completed (written 60-75 AD).
The earliest partial manuscript witnesses (the technical term for written sources) for Luke's gospel are five 3rd-century papyrus fragments; the earliest complete attestations are 4th and 5th century. These fall into two "families", the Western and the Alexandrian: the differences between these pose major difficulties, and the problem of the "original" text remains unresolved. The dominant view is that the Western text represents a deliberate revision or editing, as the variations seem to form specific patterns. The earliest manuscripts of the Gospel of Luke are three extensive papyrus fragments dating from the late 2nd century or early 3rd century.
Codex Sinaiticus and Vaticanus, 4th-century codices of the Greek bible, are the oldest witnesses (the technical term for early manuscripts that contain the full text of Luke. Codex Bezae is a 5th- or 6th-century Western text-type manuscript that contains Luke in Greek and Latin versions on facing pages. This text-type appears to have descended from an offshoot of the main manuscript tradition, departing from more familiar readings at many points. There are no known complete manuscripts of the Gospel of Luke dating to the first century or early second century.
The gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke–Acts. Together they account for 27.5% of the New Testament, the largest contribution by a single author, providing the framework for both the Church's liturgical calendar and the historical outline into which later generations have fitted their idea of the story of Jesus.
The author is not named in either volume. According to a Church tradition dating from the 2nd century, he was the Luke named as a companion of Paul in three of the letters attributed to Paul himself; this view is still sometimes advanced, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters." (An example can be seen by comparing Acts' accounts of Paul's conversion (Acts 9:1-31, 22:6-21, and 26:9-23) with Paul's own statement that he remained unknown to Christians in Judea after that event (Galatians 1:17-24).) He admired Paul, but his theology was significantly different from Paul's on key points and he does not (in Acts) represent Paul's views accurately. In summary, the Gospel of Luke was written by an anonymous author. The Gospel wasn't written and does not claim to be written by direct witnesses to the reported events.
He was educated, a man of means, probably urban, and someone who respected manual work, although not a worker himself; this is significant, because more high-brow writers of the time looked down on the artisans and small business-people who made up the early church of Paul and were presumably Luke's audience.
Most experts date the composition of Luke-Acts to around 80-90 CE, although some suggest 90-110. The eclipse of the traditional attribution to Luke the companion of Paul has meant that an early date for the gospel is now rarely put forward. There is evidence, both textual (the conflicts between Western and Alexandrian manuscript families) and from the Marcionite controversy (Marcion was a 2nd-century heretic who produced his own version of Christian scripture based on Luke's gospel and Paul's epistles) that Luke-Acts was still being substantially revised well into the 2nd century.
Genre, models and sources
Luke-Acts is a religio-political history of the Founder of the church and his successors, in both deeds and words. The author describes his book as a "narrative" (diegesis), rather than as a gospel, and implicitly criticises his predecessors for not giving their readers the speeches of Jesus and the Apostles, as such speeches were the mark or a "full" report, the vehicle through which ancient historians conveyed the meaning of their narratives. He seems to have taken as his model the works of two respected Classical authors, Dionysius of Halicarnassus, who wrote a history of Rome, and the Jewish historian Josephus, author of a history of the Jews. All three authors anchor the histories of their respective peoples by dating the births of the founders (Romulus, Moses and Jesus) and narrate the stories of the founders' births from God, so that they are sons of 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 took for his sources the gospel of Mark, the sayings collection called the Q source, and a collection of material called the L (for Luke) source. Mark, written around 70 CE, provided the narrative outline, but Mark contains comparatively little of Jesus' teachings. For these Luke turned to Q, which consisted mostly, although not exclusively, of "sayings". (Most scholars are reasonably sure that Q existed and that it can be reconstructed). 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, although L-source material forms the first two section of the gospel (the preface and infancy and childhood narratives).
Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord's 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," and could be an individual or simply any Christian. 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 historical justification of the Christian faith – "did it happen?" – but to encourage faith – "what happened, and what does it all mean?"
Structure and content
Following the author's preface addressed to his patron and the two birth narratives (John the Baptist and Jesus), the gospel opens in Galilee and moves gradually to its climax in Jerusalem:
(Other sources typically combine the last three sections outlined here, giving a six part structure)
- A brief preface addressed to Theophilus stating the author's aims;
- Birth and infancy narratives for both Jesus and John the Baptist, interpreted as the dawn of the promised era of Israel's salvation;
- Preparation for Jesus' messianic mission: John's prophetic mission, his baptism of Jesus, and the testing of Jesus' vocation;
- The beginning of Jesus' mission in Galilee, and the hostile reception there;
- The central section: the journey to Jerusalem, where Jesus knows he must meet his destiny as God's prophet and messiah;
- His mission in Jerusalem, culminating in confrontation with the leaders of the Jewish Temple;
- His last supper with his most intimate followers, followed by his arrest, interrogation, and crucifixion;
- God's validation of Jesus as Christ: events from the first Easter to the Ascension, showing Jesus' death to be divinely ordained, in keeping with both scriptural promise and the nature of messiahship, and anticipating the story of Acts.[Notes 1]
Parallel structure of Luke-Acts
The structure of Acts parallels the structure of the gospel, demonstrating the universality of the divine plan and the shift of authority from Jerusalem to Rome:
The gospel - the acts of Jesus:
- The presentation of the child Jesus at the Temple in Jerusalem
- Jesus' forty days in the desert
- Jesus in Samaria
- Jesus in the Decapolis
- Jesus receives the Holy Spirit
- Jesus preaches with power (the power of the spirit)
- Jesus heals the sick
- Death of Jesus
- The apostles are sent to preach to all nations
The acts of the apostles
- Forty days before the Ascension
- Asia Minor
- Pentecost: Christ's followers receive the spirit
- The apostles preach with the power of the spirit
- The apostles heal the sick
- Death of Stephen, the first martyr for Christ
- Paul preaches in Rome
Luke's" salvation history"
Luke's theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview. His "salvation history" stretches from the Creation to the present time of his readers, in three ages: first, the time of "the Law and the Prophets" (Luke !6:16), the period beginning with Genesis and ending with the appearance of John the Baptist (Luke 1:5-3:1); second, the epoch of Jesus, in which the Kingdom of God was preached (Luke 3:2-24:51); and finally the period of the Church, which began when the risen Christ was taken into Heaven, and would end with his second coming.
Luke's understanding of Jesus - his Christology - is central to his theology. One approach to this is through the titles Luke gives to Jesus: these include, but are not limited to, Christ (Messiah), Lord, Son of God, and Son of Man. Another is by reading Luke in the context of similar Greco-Roman divine saviour figures (Roman emperors are an example), references which would have made clear to Luke's readers that Jesus was the greatest of all saviours. A third is to approach Luke through his use of the Old Testament, those passages from Jewish scripture which he cites to establish that Jesus is the promised Messiah. While much of this is familiar, much also is missing: for example, Luke makes no clear reference to Christ's pre-existence or to the Christian's union with Christ, and makes relatively little reference to the concept of atonement: perhaps he felt no need to mention these ideas, or disagreed with them, or possibly he was simply unaware of them.
Even what Luke does say about Christ is ambiguous or even contradictory. For example, according to Luke 2:11 Jesus was the Christ at his birth, but in Acts 10:37-38 he becomes Christ at the resurrection, while in Acts 3:20 it seems his messiahship is active only at the parousia, the "second coming"; similarly, in Luke 2:11 he is the Saviour from birth, but in Acts 5:31 he is made Saviour at the resurrection; and he is born the Son of God in Luke 1:32-35, but becomes the Son of God at the resurrection according to Acts 13:33. Many of these differences may be due to scribal error, but others were deliberate alterations to doctrinally unacceptable passages, or the introduction by scribes of "proofs" for their favourite theological tenets. An important example of such deliberate alterations is found in Luke's account of the baptism of Jesus, where virtually all the earliest witnesses have God saying, "This day I have begotten you." (Luke has taken the words of God from Psalm 2, an ancient royal adoption formula in which the king of Israel was recognised as God's elect). This reading is theologically difficult, as it implies that God is now conferring status on Jesus that he did not previously hold. It is unlikely, therefore, that the more common reading of Luke3:22 (God says to Jesus, "You are my beloved son, in whom I am well pleased") is original.
The Holy Spirit, the Christian community, and the kingdom of God
The Holy Spirit plays a more important role in Luke-Acts than in the other gospels, but it is unclear just what this means. Some scholars have argued that the Spirit's involvement in the career of Jesus is paradigmatic of the universal Christian experience, others that Luke's intention was to stress Jesus' uniqueness as the Prophet of the final age (in which case he cannot be seen as a model for later Christians), while many are happy to allow the ambiguity. It is clear, however, that Luke understands the enabling power of the Spirit, expressed through non-discriminatory fellowship ("All who believed were together and had all things in common"), to be the basis of the Christian community. This community can also be understood as the Kingdom of God, although the kingdom's final consummation will not be seen till the Son of Man comes "on a cloud" at the end-time.
Christians vs. Rome and the Jews
Luke needed to define the position of Christians in relation to two political and social entities, the Roman Empire and Judaism. Regarding the Empire Luke makes clear that, while Christians are not a threat to the established order, the rulers of this world hold their power from Satan, and the essential loyalty of Christ's followers is to God and this world will be the kingdom of God, ruled by Christ the King. Regarding the Jews, Luke emphasises the fact that Jesus and all his earliest followers were Jews, although by his time the majority of Christ-followers were gentiles; nevertheless, the Jews had rejected and killed the Messiah, and the Christian mission now lay with the gentiles.
Comparison with other writings
The gospels of Matthew, Mark and Luke share so much in common that they are called the Synoptics, meaning that they frequently cover the same events in similar and sometimes identical language. The majority opinion among scholars is that Mark was the earliest of the three (about 70 CE) and that Matthew and Luke both used this work and the "sayings gospel" known as Q as their basic sources. Luke has both expanded Mark and corrected him (corrected his grammar and syntax, that is - Mark wrote poor Greek). Some passages from Mark he has eliminated entirely, notably most of chapters 6 and 7, which he apparently felt reflected poorly on the disciples and painted Jesus too much like a magician. Despite this, he follows Mark's plot more faithfully than does Matthew.
Despite being grouped with Matthew and Mark, Luke's gospel has some inexplicable parallels with the Gospel of John. To list only three examples, Luke uses the terms "Jews" and "Israelites" in a way unlike Mark, but like John; the figures of Mary of Bethany and Martha as well as a person named Lazarus (although Lazarus of Bethany and the Lazarus of the parable are generally not considered the same person) are found only in Luke and John; and at Jesus' arrest, only Luke and John state that the servant's right ear was cut off (there are several such small details found only in Luke and John).
- Authorship of Luke–Acts
- List of Gospels
- List of omitted Bible verses
- Order of St. Luke
- Synoptic Gospels
- Synoptic problem
- Textual variants in the Gospel of Luke
- For studies of the literary structure of this Gospel, see recent contributions of Bailey, Goulder and Talbert, in particular for their readings of Luke's Central Section. (Almost all scholars believe the section begins at 9.51; strong case, however, can be put for 9.43b.) Then the introductory pieces to the opening and closing parts that frame the teaching of the Central Section would exhibit a significant dualism: compare 9.43b–45 and 18.31–35. The Central Section would then be defined as 9.43b–19.48, 'Jesus Journey to Jerusalem and its Temple'. Between the opening part ('His Setting out', 9.43b–10.24) and the closing part ('His Arriving', 18.31–19.48) lies a chiasm of parts 1–5,C,5'–1', 'His Teachings on the Way': 1, 10.25–42 Inheriting eternal life: law and love; 2, 11.1–13 Prayer: right praying, persistence, Holy Spirit is given; 3, 11.14–12.12 The Kingdom of God: what is internal is important; 4, 12.13–48 Earthly and Heavenly riches; the coming of the Son of Man; 5, 12.49–13.9 Divisions, warning and prudence, repentance; C, 13.10–14.24 a Sabbath healing, kingdom and entry (13.10–30), Jesus is to die in Jerusalem, his lament for it (13.31–35), a Sabbath healing, banqueting in the kingdom (14.1–24); 5', 14.25–15.32 Divisions, warning and prudence, repentance; 4', 16.1–31 Earthly and Heavenly riches: the coming judgement; 3', 17.1–37 The kingdom of God is 'within', not coming with signs; 2', 18.1–17 Prayer: persistence, right praying, receiving the kingdom; 1', 18.18–30 Inheriting eternal life: law and love. (All the parts 1–5 and 5'–1' are constructed of three parts in the style of ABB'.)
- Allen 2009, p. 325.
- Thompson 2010, p. 319.
- Allen 2009, p. 326.
- Tremmel 2011, p. 59-60.
- Thompson 2010, p. 333.
- Burkett 2002, p. 196.
- Daniel B. Wallace (ed.) Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence, Kregel Academic, 2011, passim.
- Stoldt, Hans-Herbert, History and Criticism of the Marcan Hypothesis, Hardcover, 302 pages, Mercer Univ Pr; First Edition edition (October 1980), ISBN 978-0865540026
- Mark D. Roberts, Investigating the Reliability of Matthew, Crossway Publisher, 2007, p58.
- Carroll 2012, p. 15.
- Ellis 2003, p. 19.
- Boring 2012, p. 596.
- P4 is probably the earliest, dating from the late 2nd century. P4 contains Lk 1:58–59, 62–2:1,6–7; 3:8–4:2, 29–32, 34–35; 5:3–8; 5:30–6:16. P75 dates from the late 2nd century/early 3rd century. P75 contains Lk 3:18–4:2+; 4:34–5:10; 5:37–18:18+; 22:4–24:53 and John 1:1–11:45, 48–57; 12:3–13:10; 14:8–15:10. Finally P45 (mid-3rd century) contains an extensive portion of all four Gospels. In addition to these major early papyri there are 6 other papyri (P3, P7, P42, P69, P82 and P97) dating from between the 3rd–8th century which also have small portions of Luke's Gospel. (See List of New Testament papyri).
- Verses 22:19–20 are omitted only in Codex Bezae and a handful of Old Latin manuscripts. Nearly all other manuscripts including Codex Sinaiticus and Codex Vaticanus and Church Fathers contain the "longer" reading of Luke 22:19 and 20. Verse 22:20, which is very similar to 1 Cor 11:25, provides the only gospel support for the doctrine of the New Covenant. Verses 22:43–44 are found in Western text-type, are omitted by a diverse number of ancient witnesses, and are generally marked as such in modern translations. See Bruce M. Metzger's Textual Commentary on the Greek New Testament for details.
- Burkett 2002, p. 195.
- Boring 2012, p. 556.
- Theissen & Merz 1996 [tr. 1998], p. 32.
- Perkins 1998, p. 253.
- Boring 2012, p. 590.
- E P Sanders, The Historical Figure of Jesus, (Penguin, 1995) page 63 - 64.
- Bart D. Ehrman (2000:43) The New Testament: a historical introduction to early Christian writings. Oxford University Press.
- Bart D. Ehrman (2005:235) Lost Christianities: the battles for scripture and the faiths we never knew Oxford University Press, New York.
- Geoffrey W. Bromiley (1995:287) International Standard Bible Encyclopedia: K-P MATTHEW, GOSPEL ACCORDING TO. Wm. B. Eerdmans Publishing. Quote: „Matthew, like the other three Gospels is an anonymous document.”
- Donald Senior, Paul J. Achtemeier, Robert J. Karris (2002:328) Invitation to the Gospels Paulist Press.
- Keith Fullerton Nickle (2001:43) The Synoptic Gospels: an introduction Westminster John Knox Press.
- Ben Witherington (2004:44) The Gospel code: novel claims about Jesus, Mary Magdalene, and Da Vinci InterVarsity Press.
- F.F. Bruce (1994:1) The Gospel of John Wm. B. Eerdmans Publishing.
- Patrick J. Flannagan (1997:16) The Gospel of Mark Made Easy Paulist Press
- Bart D. Ehrman (2004:110) Truth and Fiction in The Da Vinci Code: A Historian Reveals What We Really Know about Jesus, Mary Magdalene, and Constantine. Oxford University Press.
- Bart D. Ehrman (2006:143) The lost Gospel of Judas Iscariot: a new look at betrayer and betrayed. Oxford University Press.
- Green 1997, p. 35.
- Charlesworth 2008, p. no page number.
- Perkins 2009, p. 250-253.
- Balch 2003, p. 1104.
- Johnson 2010, p. 44.
- Hurtado 2005, p. 284.
- Ehrman 1999, p. 82.
- Ehrman 1999, p. 80.
- Powell 1998, p. 39-40.
- Burkett 2002, p. 204.
- Green 1995, p. 16-17.
- Tremmel 2011, p. 58.
- Green 1997, p. 36.
- Carroll 2012, p. 15-16.
- Tremmel 2011, p. 59.
- Evans 2011, p. no page numbers.
- Powell 1989, p. 60.
- Powell 1989, p. 63-65.
- Powell 1989, p. 66.
- Buckwalter 1996, p. 4.
- Ehrman 1996, p. 65.
- Miller 2011, p. 63.
- Ehrman 1996, p. 66.
- Powell 1989, p. 108-111.
- Powell 1989, p. 111.
- Holladay 2011, p. no page number.
- Boring 2012, p. 562.
- Boring 2012, p. 563.
- Johnson 2010, p. 48.
- Boring 2012, p. 576.
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- Boring, M. Eugene (2012). An Introduction to the New Testament: History, Literature, Theology. Westminster John Knox Press.
- Buckwalter, Douglas (1996). The Character and Purpose of Luke's Christology. Cambridge University Press.
- Burkett, Delbert (2002). An introduction to the New Testament and the origins of Christianity. Cambridge University Press. ISBN 978-0-521-00720-7.
- Carroll, John T. (2012). Luke: A Commentary. Westminster John Knox Press.
- Charlesworth, James H. (2008). The Historical Jesus: An Essential Guide. Abingdon Press.
- Collins, Adela Yarbro (2000). Cosmology and Eschatology in Jewish and Christian Apocalypticism. BRILL. ISBN 978-90-04-11927-7.
- Dunn, James D.G. (2003). Jesus Remembered. Eerdmans. ISBN 978-0-8028-3931-2.
- Ehrman, Bart D. (1996). The Orthodox Corruption of Scripture : The Effect of Early Christological Controversies on the Text of the New Testament. Oxford University Press. ISBN 978-0-19-510279-6.
- Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press.
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- Gamble, Harry Y. (1995). Books and Readers in the Early Church: A History of Early Christian Texts. Yale University Press. ISBN 978-0-300-06918-1.
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- Johnson, Luke Timothy (2010). The New Testament: A Very Short Introduction. Oxford University Press.
- Lössl, Josef (2010). The Early Church: History and Memory. Continuum. ISBN 978-0-567-16561-9.
- Miller, Philip M. (2011). "The Least Orthodox Reading is to be Preferred". In Wallace, Daniel B. Revisiting the Corruption of the New Testament. Kregel Academic.
- Morris, Leon (1990). New Testament Theology. Zondervan. ISBN 978-0-310-45571-4.
- Perkins, Pheme (1998). "The Synoptic Gospels and the Acts of the Apostles: Telling the Christian Story". In Barton, John. The Cambridge companion to biblical interpretation. Westminster John Knox Press. ISBN 978-0-521-48593-7.
- Perkins, Pheme (2009). Introduction to the Synoptic Gospels. Eerdmans. ISBN 978-0-8028-6553-3.
- Powell, Mark Allan (1998). Jesus as a Figure in History: How Modern Historians View the Man from Galilee. Eerdmans. ISBN 978-0-664-25703-3.
- Powell, Mark Allan (1989). What Are They Saying About Luke?. Paulist Press.
- Strelan, Rick (2013). Luke the Priest - the Authority of the Author of the Third Gospel. Ashgate Publishing.
- Talbert, Charles H. (2002). Reading Luke: A Literary and Theological Commentary. Smyth & Helwys.
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Online translations of the Gospel of Luke:
- Bible Gateway 35 languages/50 versions at GospelCom.net
- Unbound Bible 100+ languages/versions at Biola University
- Online Bible at gospelhall.org
- Early Christian Writings; Gospel of Luke: introductions and e-texts
- French; English translation
- Gospel of Luke Reading Room: on-line virtual library (Tyndale Seminary)
- B.H. Streeter, The Four Gospels: A study of origins 1924.
- Willker,W (2007), A textual commentary on the Gospel of Luke, Pub. on-line A very detailed text-critical discussion of the 300 most important variants of the Greek text (PDF, 467 pages)
Gospel of Luke
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