Muratorian Fragment (c. 170 C.E.). Certain aspects of this Gospel may also be viewed as pointing to a well-educated physician as its writer. The vocabulary found therein is more extensive than that of the other three Gospels combined. At times the descriptions of afflictions healed by Jesus are more specific than in the other accounts.—Compare Matthew 8:14; Mark 1:30; Luke 4:38; Matthew 8:2; Mark 1:40; Luke 5:12.

It was evidently before writing the book of Acts that Luke completed his Gospel. (Acts 1:1, 2) Since he had accompanied Paul to Jerusalem at the end of the apostle’s third missionary journey (Acts 21:15-17), he would have been in a good position to trace accurately the things pertaining to Jesus Christ in the very land where the Son of God had carried out his activity. Following Paul’s arrest at Jerusalem and during Paul’s later imprisonment in Caesarea, Luke would have had many opportunities to interview eyewitnesses and to consult written records. So it is reasonable to conclude that the Gospel may have been written at Caesarea sometime during Paul’s confinement there for about two years (c. 56-58 C.E.).—Acts 21:30-33; 23:26-35; 24:27.

POINTS OF UNIQUENESS

As in the case of the three other Gospels, Luke’s account provides abundant evidence that Jesus is indeed the Christ the Son of God. It reveals Jesus to have been a man of prayer, one who relied fully on his heavenly Father. (Luke 3:21; 6:12-16; 11:1; 23:46) It contains numerous supplementary details, which, when combined with the three other Gospels, furnish a more complete picture of the events associated with Christ Jesus. Almost all of chapters 1 and 2 are without parallel in the other Gospels. Seven specific miracles and more than twice that number of illustrations are unique to the book. The miracles are: Jesus’ causing some of his disciples to have a miraculous catch of fish (5:1-6), his raising a widow’s son at Nain (7:11-15) and his healing a woman bent double (13:11-13), a man afflicted with dropsy (14:1-4), ten lepers (17:12-14) and the ear of the high priest’s slave (22:50, 51). Among the illustrations are: the two debtors (7:41-47), the neighborly Samaritan (10:30-35), the barren fig tree (13:6-9), the grand evening meal (14:16-24), the lost drachma coin (15:8, 9), the prodigal son (15:11-32), the unrighteous steward (16:1-8), the rich man and Lazarus (16:19-31), and the widow and the unrighteous judge (18:1-8).

Chronological material appearing in this Gospel aids in determining when John the Baptist and Jesus were born and when they began their respective ministries.—Luke 1:24-27; 2:1-7; 3:1, 2, 23; see REGISTRATION.

AUTHENTICITY

Indicative of the authenticity of Luke’s Gospel and the harmony between it and other Bible books are the numerous Hebrew Scripture references it contains and the quotations made therein from the Hebrew Scriptures. (Compare Luke 2:22-24; Exodus 13:2; Leviticus 12:8; Luke 3:3-6; Isaiah 40:3-5; Luke 7:27; Malachi 3:1; Luke 4:4, 8, 12; Deuteronomy 8:3; 6:13, 16; Luke 4:18, 19; Isaiah 61:1, 2.) Further testifying to the book’s authenticity is the fulfillment of Jesus’ prophecy concerning the destruction of Jerusalem and its temple.—Luke 19:41-44; 21:5, 6.

OUTLINE OF CONTENTS

I. Purpose of account (1:1-4)

II. Events preceding Jesus’ earthly ministry (1:5–3:22)

A. Births of John and Jesus announced (1:5-38)

B. Mary visits Elizabeth (1:39-56)

C. John’s birth and early life (1:57-80)

D. Jesus’ birth and early life as a human (2:1-52)

1. Born at Bethlehem (2:1-7)

2. Visited by shepherds (2:8-20)

3. Circumcised and presented at temple (2:21-40)

4. Questions teachers in temple; continues growing in wisdom (2:41-52)

E. John’s early ministry and Jesus’ baptism (3:1-22)

III. Jesus’ genealogy (3:23-38)

IV. Jesus’ resisting of the Devil’s temptations (4:1-13)

V. Jesus’ earthly ministry (4:14–23:49)

A. From entry into Galilee until selection of twelve apostles (4:14–6:11)

1. Teaches in synagogues of Galilee; rejected in hometown (4:14-30)

2. Performs cures and causes Peter to have miraculous catch of fish (4:31–5:16)

3. Questioned on several issues by Pharisees and others (5:17–6:11)

B. From selection of twelve apostles until sending out seventy (6:12–9:62)

1. Chooses apostles after spending whole night in prayer (6:12-16)

2. Delivers Sermon on Mount (6:17-49)

3. Performs healing at distance; resurrects widow’s son (7:1-17)

4. Receives John’s disciples; defends John before crowd (7:18-35)

5. Illustrations: two debtors; sower (7:36–8:21)

6. Miracles: storm quieted; demoniac healed; woman cured of flow of blood; Jairus’ daughter resurrected (8:22-56)

7. Commissions twelve to preach; 5,000 fed (9:1-17)

8. Questions disciples about identity; is transfigured (9:18-36)

9. Heals demon-possessed boy whom disciples failed to cure; corrects disciples’ view of greatness and other matters; invites others to be followers but they offer excuses (9:37-62)

C. From sending out seventy until hearing Herod’s threat (10:1–13:30)

1. Seventy instructed and sent forth in twos; return with good report (10:1-24)

2. Answers questions about requirements for gaining life; illustration of neighborly Samaritan (10:25-37)

3. Is guest at home of Mary and Martha; counsels Martha (10:38-42)

4. Teaches disciples how to pray (11:1-13)

5. Refutes charge of expelling demons by means of Beelzebub; sign of Jonah (11:14-36)

6. Pronounces woe on religious opponents; warns crowd about Pharisees, fearing men, and materialism; discusses need for watchfulness and repentance; illustration of unproductive fig tree (11:37–13:9)

7. Heals bent woman on sabbath; illustrations about Kingdom and need for vigorous exertion to be saved (13:10-30)

D. From time of Herod’s threat until preparation for Passover of 33 C.E. (13:31–22:6)

1. Told that Herod wanted to kill him; denounces Jerusalem as killer of prophets (13:31-35)

2. Heals man of dropsy on sabbath (14:1-6)

3. Illustrations regarding meals and counting cost of discipleship; lost sheep; lost coin; prodigal son; unrighteous steward; rich man and Lazarus (14:7–16:31)

4. Teaches disciples: avoid stumbling others, be forgiving, have faith and do assigned work (17:1-10)

5. Heals ten lepers (17:11-19)

6. Explains Kingdom not to come with striking observableness; illustrates need for prayer, humility and difficulty for rich to get into Kingdom; heals blind man near Jericho (17:20–18:43)

7. Enters home of Zacchaeus; illustration about mines (19:1-27)

8. Preparations for and Jesus’ triumphal entry into Jerusalem (19:28-46)

9. Chief priests, scribes and others plot against Jesus (19:47–20:47)

a. Question his authority to act (20:1-19)

b. Efforts to trap Jesus on tax question and on teaching of resurrection fail (20:20-47)

10. Jesus visits temple with disciples and afterward foretells its destruction and provides many-featured sign, sign also constituting evidence about nearness of Kingdom (21:1-38)

11. Judas agrees to betray Jesus (22:1-6)

E. Events occurring during last two days Jesus spent on earth, up until his death (22:7–23:49)

1. Preparation for and celebration of Passover; institution of Lord’s Evening Meal (22:7-38)

2. Jesus’ betrayal and arrest (22:39-54)

3. Peter’s denial of Jesus (22:55-62)

4. Jesus tried by Sanhedrin, brought before Pilate, sent to Herod, brought back to Pilate, who finally yields to mob and hands Jesus over for impalement (22:63–23:31)

5. Jesus’ impalement; his promise to evildoer about being in Paradise; his death amidst unusual phenomena (23:32-49)

VI. Jesus’ burial, resurrection, post-resurrection appearances and ascension to heaven (23:50–24:53)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 186-192.

LUMINARY

[Heb., ma·ʼohrʹ, meaning source of light, luminary].

The Genesis account relates that during the fourth creative “day” God caused luminaries to “come to be in the expanse of the heavens.” (Gen. 1:14) This does not indicate the coming into existence of light (Heb., ʼohr) itself, since this is shown to have existed previously. (Gen. 1:3) Nor does it state that the sun, moon and stars were created at this point. The initial verse of the Bible states: “In the beginning God created the heavens and the earth.” (Gen. 1:1) Thus the heavens with their celestial bodies, including the sun, existed an undetermined period of time prior to the processes and events stated as occurring during the six creative periods described in the following verses of the first chapter of Genesis.

It should be noted that, whereas Genesis 1:1 states that God “created” (Heb., ba·raʼʹ) the heavens and the earth in the beginning, verses 16 and 17 state that, during the fourth creative “day,” “God proceeded to make [Heb., a form of ʽa·sahʹ] the two great luminaries, the greater luminary for dominating the day and the lesser luminary for dominating the night, and also the stars. Thus God put them in the expanse of the heavens to shine upon the earth.” The Hebrew word ʼa·sahʹ, often translated “make,” can mean simply to establish (2 Sam. 7:11), appoint (Deut. 15:1), form (Jer. 18:4), or prepare (Gen. 21:8).

Thus the record here only states what the already existing sun, moon and stars now became in relation to planet Earth. It therefore appears that light from these heavenly bodies, hitherto blocked by some cause, possibly cosmic dust, reached the ‘waters above the expanse’ on the first creative “day.” These waters, in turn, prevented light from penetrating into the expanse, until the fourth “day.” The statement that “God put them in the expanse of the heavens” on that day simply expresses the fact that, at this point, God caused them to be discernible by a penetration of their light rays into earth’s atmosphere, reaching earth’s surface. Their purpose was to “make a division between the day and the night” and to serve as “signs and for seasons and for days and years.” In addition to being signs of God’s existence and majesty, by their movements such luminaries enable man to mark accurately the natural seasons, days and years.—Gen. 1:14-18; Ps. 74:16; 148:3.

The same Hebrew word (ma·ʼohrʹ) is used with reference to the light-bearing equipment in the tabernacle, which employed lighted oil as the means for producing artificial illumination. (Ex. 25:6; 27:20; 35:8, 14, 28; Lev. 24:2; Num. 4:9) At Proverbs 15:30 it is used figuratively in the expression “brightness of the eyes.” Egypt is prophetically warned of a withdrawal of all light by Jehovah’s darkening and beclouding all the “luminaries [form of ma·ʼohrʹ] of light [ʼohr] in the heavens.”—Ezek. 32:2, 7, 8.

LUTE

The Hebrew word sha·lishʹ seems to be related to a root signifying “three.” Hence, the plural form sha·li·shimʹ at 1 Samuel 18:6 has been variously translated as “instruments of three strings” (Ro), “three-stringed instruments” (Yg) and, as favored by some modern lexicons, “lutes.” (NW) The context of this verse suggests a comparatively light musical instrument, for it was played by Israelite women as they sang and danced in celebration of the victories of King Saul and of David.—1 Sam. 18:6, 7.

LUZ

[almond tree or almond wood].

1. The earlier name of the town of Bethel, evidently given to it by the Canaanite inhabitants. Jacob applied the name “Bethel” (house of God) to the site where he received a dream containing a divine revelation; a place where Abraham had previously camped. (Gen. 28:16-19; 35:6) Originally the site of Bethel was distinct from the town of Luz, being situated to the E of Bethel in the direction of Ai. (Gen. 12:8) It appears that the name “Bethel” eventually superseded that of Luz, at the latest by the time of the Israelite conquest of Canaan. (Judg. 1:22) Due to the rendering of Joshua 16:2 in the Authorized Version and the Revised Standard Version describing Ephraim’s boundary as running “from Beth-el to Luz,” some have assumed that these sites continued to be distinct as separate towns. However, other modern translations here read “Beth-el-luz” (JP), “Bethel-luz” (JB), “Bethel (that is, Luz)” (AT), or “Bethel belonging to Luz” (NW). After chapter one of the book of Judges the name “Luz” is no longer used.

The Hebrew word (luz) corresponding to the name of the town is also used at Genesis 30:37 with reference to the almond-tree staffs used by Jacob.—See BETHEL No. 1.

2. The name of a city built in “the land of the Hittites” by a man of Bethel (Luz) who cooperated with Israelite fighters of the house of Joseph in bringing about the fall of Bethel. Like Rahab and her family, he and his family were allowed to go unharmed. But, different from Rahab and perhaps indicating that the basis for his services rendered was not a genuine fear and appreciation of Jehovah, the God of Israel, the man did not seek to associate himself with Israel, preferring to go to Hittite country and there build his city, which he named Luz, doubtless in memory of his hometown. The Bible does not dignify him by naming him as it does Rahab. (Judg. 1:23-26) Some consider it likely that the name of the city at least is reflected in the ruins of Luweizeh, located about twelve miles (19 kilometers) SE of Sidon.

LYCAONIA

(Lyc·a·oʹni·a).

A region in Asia Minor where the Lycaonian language was spoken. (Acts 14:6-11) The exact boundaries of Lycaonia are uncertain and fluctuated considerably throughout its history. Basically, in the period during which Lycaonia figured in the Bible record, it lay in the southern part of the Roman province of Galatia and was bounded by Pisidia and Phrygia on the W, Cappadocia on the E and Cilicia on the S. This area consists of a treeless plain having limited water. In some parts the soil has a high salt content, contributing further to the barrenness of the region. Anciently, though, it was reasonably productive and furnished sufficient pasturage for a large number of sheep.

The apostle Paul visited Derbe and Lystra, two cities of Lycaonia, during the course of his first and