Luke begins with incense and silence. Zacharias stands in the temple while Israel waits for consolation, yet he leaves unable to speak. The Gospel ends in the same city with the disciples worshiping Christ, returning with great joy, and blessing God continually in the temple. Between those scenes, silence becomes praise because God has visited His people.
That visitation comes in Jesus Christ: Son of the Most High, Davidic King, Savior, Lord, Son of Man, Spirit-anointed herald of release, crucified King, risen Interpreter of Scripture, and Ascended Blesser. He enters barren homes, poor households, synagogues, boats, sickrooms, Pharisees’ tables, Samaritan country, Jericho, Jerusalem, the place of execution, and the locked room of frightened disciples. His mercy is not a soft theme laid over the story. It forgives sins, restores bodies and communion, exposes self-justification, commands restitution, gives His Body and Blood, opens Paradise, conquers death, and sends witnesses.
Luke therefore presses one spiritual question upon the Church: will we recognize the time of our visitation? Recognition in this Gospel takes flesh. Mary receives the word. Shepherds go and see. Sinners repent at table. The wounded neighbor is carried and tended. Zacchaeus opens his house and his possessions. The thief confesses the King on the Cross. The Emmaus disciples receive opened Scripture and broken bread. Those who recognize Christ become a praying, repentant, merciful, Eucharistic, Scripture-opened, and witnessing people.
The Evangelist’s Voice and the Horizon of Acts
Luke 1:1-4 does not begin with a legend drifting into view. The Evangelist speaks of events fulfilled among the Church, testimony delivered by eyewitnesses and ministers of the word, careful inquiry, ordered narration, catechesis, and certainty. His vocabulary carries that burden: peplērophorēmenōn (πεπληροφορημένων) describes matters brought to fulfillment; katēchēthēs (κατηχήθης) points to instruction; and asphaleia (ἀσφάλεια) names the security or certainty Theophilus is meant to possess. Luke writes as one who has received, investigated, arranged, and handed on.
The Gospel itself does not name its author. Early Church witness identifies him as Luke and remembers him in relation to Paul’s apostolic ministry; St Irenaeus is an important second-century witness to that reception.1 Questions about the Gospel’s date and composition need not obscure what its author tells us about his purpose. The prologue’s own claim is clear: Christian certainty rests on fulfilled acts of God received through apostolic testimony, not on private enthusiasm.
Luke’s narrative voice is recognizable beyond the prologue. He locates events among rulers, cities, roads, feasts, and households. He pauses at prayer before decisive acts. He attends to women as disciples and witnesses. He repeatedly places salvation in the urgent present with “today.” He watches what people do with food, honor, money, speech, power, and the vulnerable. Above all, he keeps Jerusalem in view. The Gospel ends with the promise of power from on high and repentance and remission preached to all nations, so its final blessing opens directly toward Acts.
The Gospel’s Literary Architecture
Luke’s structure is both geographical and theological. The temple frames the book; Luke 9 turns the story toward Jerusalem; Luke 24 discloses how the whole story must be read.
| Arc | Passage | What the arc accomplishes |
|---|---|---|
| Temple silence and promised visitation | Luke 1:1-25 | Certainty, worship, barrenness, promise, and disciplined silence prepare the first praise. |
| Annunciation, visitation, and canticles | Luke 1:26-80 | The Word is received, the Forerunner rejoices, and mercy becomes praise in the Magnificat and Benedictus. |
| Birth, temple, and hidden sonship | Luke 2 | The eternal Son enters poverty, Israel’s Law, the temple, family obedience, and true human growth. |
| Spirit, sonship, and fulfillment | Luke 3:1-4:44 | Repentance, Baptism, genealogy, temptation, Isaiah’s promise, and healing reveal the obedient and Spirit-anointed Son. |
| Mercy in bodies, tables, and hearing | Luke 5:1-8:56 | Forgiveness, cleansing, meals, Sabbath mercy, enemy-love, women’s discipleship, deliverance, and resurrection restore communion. |
| Glory facing the Cross | Luke 9 | Mission, bread, confession, daily cross-bearing, Transfiguration, and Christ’s exodos converge before He sets His face toward Jerusalem. |
| The road forms disciples | Luke 10:1-19:27 | Mercy, prayer, hospitality, possessions, repentance, watchfulness, and costly following prepare a people for the Kingdom. |
| Jerusalem receives and resists visitation | Luke 19:28-21:38 | The King enters, the Prophet weeps, the Teacher exposes false worship, honors the widow, and calls for watchful endurance. |
| Passion as covenant mercy | Luke 22-23 | Christ gives the Supper, serves, prays, suffers injustice, forgives, opens Paradise, truly dies, and is buried. |
| Resurrection, opened Scripture, and blessing | Luke 24 | The living Christ recalls His word, opens the Scriptures and understanding, is known in the breaking of bread, commissions witness, and ascends while blessing. |
The long road from Luke 9:51 to Jerusalem is more than travel. Christ forms disciples while advancing voluntarily toward His Passion. Meals become places where hearts are disclosed. Prayer marks Baptism, calling, confession, Transfiguration, Gethsemane, and the Church’s waiting. Women appear from the infancy narratives through the ministry, Cross, burial, and empty tomb as hearers, servants, mourners, and witnesses. Reversal begins in Mary’s song and continues through blessings and woes, banquet seats, rich men, widows, tax collectors, and the condemned thief.
Luke 24 gathers these strands. The Cross was not a collapse of hope but the saving necessity announced in Scripture. The risen Christ opens Moses, the Prophets, and the Psalms; opened Scripture leads to recognition, repentance, table fellowship, worship, and mission. Any reading of Luke that bypasses the Passion or ends in private inspiration has stopped before Luke finishes speaking.
God Has Visited His People
Visitation joins mercy, recognition, and judgment. Zacharias blesses God because He “has visited and redeemed His people” (Luke 1:68). After Christ raises the widow’s son at Nain, the crowd confesses, “God has visited His people” (Luke 7:16). Salvation comes “today” to Zacchaeus’s house because the Son of Man seeks and saves the lost (Luke 19:5, 9-10). Jerusalem’s tragedy is that it does not know the time of its visitation (Luke 19:44).
The same Christ stands at every point. The promised Davidic Son is the humble Savior laid in a manger. The beloved Son at the Jordan is traced through Adam and withstands the wilderness trial as the faithful Son humanity failed to be. The One anointed to proclaim good news, release, sight, and the acceptable year is also Lord of the Sabbath, Bridegroom, Physician, forgiver of sins, and giver of life. On the mountain His glory is interpreted by the exodos He will accomplish at Jerusalem. At the Supper He gives His Body and the new covenant in His Blood. On the Cross He forgives, receives the repentant thief, and enters death. In Luke 24 He rises bodily, eats before His disciples, opens their understanding, and ascends while blessing them.
Mercy is therefore inseparable from Christology. Luke does not offer compassion as a principle that can be detached from the Lord. Mercy is the saving action of the incarnate Son. It tells the truth about sin, receives the penitent, heals what is wounded, overturns death, and gathers the restored into communion.
The Church Formed by Visitation
Luke shows the Church before Acts names her public expansion. Theophilus receives a catechetical inheritance delivered through eyewitnesses and ministers of the word. Mary, Elizabeth, Zacharias, Simeon, Anna, and the shepherds answer promise with faith, praise, waiting, and testimony. Filled with the Holy Spirit, Elizabeth calls Mary “the mother of my Lord” (Luke 1:43). The Church confesses her as Theotokos, Mother of God: the One she bears is the eternal Son made flesh, the truth St Cyril defended at Ephesus.2 Jesus chooses the Twelve after a night of prayer and sends the Seventy as vulnerable bearers of peace. Women accompany Him and serve from their possessions (Luke 8:1-3). Hearing and doing the word defines His true family (Luke 8:19-21).
This people is formed at tables. Christ eats with tax collectors and sinners, receives the tears of a forgiven woman, exposes loveless honor at a Pharisee’s meal, teaches the great banquet, enters Zacchaeus’s house, gives the Mystical Supper, and is known at Emmaus in the breaking of bread. These scenes do not all carry identical sacramental force. The clearest Eucharistic claims belong to the Supper, where Christ gives His Body and Blood in the new covenant, and to Emmaus, where opened Scripture, blessing, broken bread, recognition, and gathered witness converge. The other meals establish an ecclesial pattern of reception, repentance, thanksgiving, mercy, and communion that prepares the reader for that fullness.
Baptism also stands near the center of Luke’s ecclesial vision. At Christ’s Baptism, heaven opens, the Holy Spirit descends in bodily form, and the Father declares the beloved Son while Jesus prays. Repentance and remission then run from John’s preaching through forgiven sinners, the return of the lost, Zacchaeus’s restitution, the Cross, and the risen Lord’s commission. The Church that emerges at the Gospel’s end does not create her own message or power. Christ opens her understanding and commands her to wait until clothed with power from on high.
Luke’s Ascetical Grammar
Luke forms the soul through a small set of demanding verbs: hear, remember, repent, arise, pray, give, forgive, watch, worship, and witness.
To hear is more than receiving information. The good soil hears the word, keeps it, and bears fruit with patience (Luke 8:15); Christ’s true family hears and does it (Luke 8:21). To remember is the beginning of resurrection faith: the women at the tomb remember Christ’s words before they testify (Luke 24:6-9). To repent is to turn concretely. John demands fruits, the lost son arises and confesses, Zacchaeus makes restitution, and the mission to the nations is a preaching of repentance and remission.
Prayer in Luke is dependence before it is technique. Jesus prays at Baptism, withdraws to pray, spends the night in prayer before choosing the Twelve, prays before Peter’s confession, ascends the mountain to pray, teaches the disciples to call God Father, and struggles in Gethsemane without abandoning the Father’s will. The disciple asks for daily bread, receives forgiveness while becoming forgiving, persists without trying to control God, and seeks the Holy Spirit as the Father’s highest gift.
Possessions reveal whether mercy has entered the heart. Luke neither romanticizes poverty nor excuses wealth. The question is stewardship before God: bread becoming hospitality, money becoming almsgiving and restitution, and status being surrendered for service. The rich fool stores without gratitude, the rich man fails to see Lazarus, the ruler cannot release his possessions, the widow gives from her poverty, and Zacchaeus receives Christ with joy and opens his wealth to justice.
Watchfulness completes this discipline. It is not panic about dates. It is the sober readiness of servants whose lamps are burning, hearts are not weighed down, prayer remains alive, and endurance becomes witness. The goal is not anxious vigilance but a heart able to stand before the Son of Man.
Greek Words That Carry Luke’s Argument
The Greek matters when it reveals a connection that English can hide. These terms belong to Luke’s argument rather than to a detached lexicon.
| Greek | Key passages | Why it matters |
|---|---|---|
| πεπληροφορημένων, κατηχήθης, ἀσφάλεια | Luke 1:1-4 | Fulfillment, catechesis, and certainty belong together in the Gospel’s stated purpose.3 |
| δεῖ, “it is necessary” | Luke 2:49; 9:22; 17:25; 22:37; 24:7, 26, 44 | From the Son’s first recorded words in His Father’s house to His Passion and Resurrection, His life unfolds according to God’s saving purpose. |
| ἐπισκέπτομαι / ἐπισκοπή, “visit / visitation” | Luke 1:68, 78; 7:16; 19:44 | Divine mercy comes near and demands recognition; refused visitation also becomes judgment. |
| σήμερον, “today” | Luke 2:11; 4:21; 19:5, 9; 23:43 | The Nativity begins Luke’s “today”: the Savior is born. Fulfillment, salvation, and Paradise come near in Him. |
| ἄφεσις, “release / remission” | Luke 4:18; 24:47 | Isaiah’s release and the risen Lord’s remission of sins frame the Gospel as Jubilee fulfilled and proclaimed. |
| μετανοέω / μετάνοια, “repent / repentance” | Luke 3:3, 8; 15:7, 10; 24:47 | Repentance is a reorientation that bears fruit, restores communion, and becomes the Church’s mission. |
| οἰκονόμος / οἰκονομία and μαμωνᾶς | Luke 16:1-13 | Wealth is entrusted stewardship under judgment; it cannot be served as a rival lord. |
| εὐχαριστήσας, ἀνάμνησις, καινὴ διαθήκη | Luke 22:17-20 | Thanksgiving, remembrance, covenant, Body, Blood, and the Cross form one sacramental act. |
| διανοίγω, “open” | Luke 24:31-32, 45 | The risen Christ opens eyes, Scriptures, and understanding; Christian reading depends on His action. |
No single English gloss exhausts every context.4 Their value lies in showing Luke’s repeated connections: fulfillment with certainty, visitation with recognition, release with forgiveness, stewardship with judgment, and opened Scripture with mission.
Israel’s Scriptures and the LXX-Shaped Horizon
Luke does not place Jesus beside Israel’s Scriptures as one religious teacher among others. He presents Him as their fulfillment and their interpreter. Gabriel announces the Davidic throne and everlasting kingdom (Luke 1:32-33). The Magnificat and Benedictus sound like Israel’s Scriptures turned into present praise. John’s wilderness ministry takes up Isaiah 40. Jesus answers temptation from Deuteronomy, reliving Israel’s wilderness test in faithful obedience. At Nazareth He reads Isaiah 61 and announces release “today,” then recalls Elijah and Elisha to expose resistance to mercy beyond expected boundaries.
The prophetic pattern continues without reducing Christ to a prophet. At Nain, Elijah and Elisha echoes help the reader see the raising of a widow’s son, yet Christ acts with an authority that exceeds the earlier signs. At the Transfiguration, Moses and Elijah speak of the exodos Christ will accomplish at Jerusalem. Passover reaches its depth in the Supper and Passion. The One numbered with transgressors fulfills the suffering-servant pattern while giving Himself voluntarily. Finally, Luke 24 makes Moses, the Prophets, and the Psalms the scriptural horizon for Christ’s suffering, Resurrection, repentance, remission, and worldwide mission.
Two passages make that Greek scriptural world especially clear:
| Israel’s Scripture in Brenton’s Septuagint | Luke’s Gospel in NKJV | What comes into view |
|---|---|---|
| Isaiah 40:5: “all flesh shall see the salvation of God” | Luke 3:6: “And all flesh shall see the salvation of God.” | Isaiah in the Hebrew-based NKJV says that all flesh shall see the Lord’s glory together. Luke follows the Greek’s explicit naming of salvation. What Simeon has seen in the Child is destined for all flesh. |
| Isaiah 61:1: “recovery of sight to the blind” | Luke 4:18: “And recovery of sight to the blind” | Where the Hebrew-based NKJV of Isaiah speaks of opening the prison to the bound, the Greek names restored sight. Jesus makes that promise audible at Nazareth, and Luke will show blind eyes opening. |
| Isaiah 58:6: “set the bruised free” | Luke 4:18: “To set at liberty those who are oppressed” | The Nazareth proclamation gathers Isaiah’s promise of release and his demand for mercy into one announcement. Salvation reaches people whose lives have been crushed. |
Christ ends His reading with the acceptable year of the Lord, before Isaiah 61:2 continues to “the day of recompence.” His hearers stand before the One who brings the promised mercy into their present. This does not remove judgment from Luke; it gives the summons to repentance its urgency. The day of visitation is a gift to receive.5
Luke receives Israel’s Scriptures in Greek, and the Septuagint is the Old Testament of the Orthodox Church. Read this way, the songs, healings, meals, Cross, and Resurrection belong to one saving work: the God who promised has come near.
The Fathers on Luke
St Irenaeus of Lyons remembers Luke as Paul’s companion who “recorded in a book the Gospel preached by him.” His testimony joins the written Gospel to apostolic proclamation, and his account of Luke’s travels with Paul places that witness within the life of the early Church.6, 1
St Cyril of Alexandria, the twenty-fourth Pope of Alexandria and the Pillar of Faith, defended the confession of the Theotokos at Ephesus in 431.2 A great sustained commentary on Luke comes from the throne of St Mark. Cyril keeps the one incarnate Son before the reader: His condescension, authority to forgive, life-giving touch, prayer, mercy, and willing journey to the Cross.7 His surviving numbered homilies begin with Luke 2:1. The Luke 1 extracts printed before them have a less certain attribution, as their translator explains.8
Origen’s Homilies on Luke are the earliest surviving homily series on this Gospel; the first thirty-three treat Luke 1–4. They preserve an important early Alexandrian reader’s attention to the infancy narratives.9 St John Chrysostom, preaching on Acts and on the other Gospels, illuminates apostolic witness and many of Luke’s themes.10
These witnesses help us resist reductions of the Gospel: mercy without Christ, repentance without restored sonship, asceticism without grace, and Resurrection without the body. Their work bears fruit when we hear Luke more clearly and answer the Lord more faithfully.
The Road Toward Jerusalem
Luke’s geography serves his theology. The story moves from the Jerusalem temple to the Judean hill country, Bethlehem, Nazareth, the Jordan, wilderness, Galilee, and the road back to Jerusalem. Luke 9:51 gives this road its spiritual direction: Christ sets His face toward Jerusalem. The disciples are formed while walking behind Him. His destination is the place of His willing Passion, Resurrection, and the sending of witnesses.
The temple frame is simple enough to carry through the whole Gospel: Zacharias enters in worship and leaves silent (Luke 1:8-22); the disciples return in great joy and bless God (Luke 24:52-53). Between silence and praise stands the saving work of the Son.
Pastoral Guardrails for Hard Texts
Luke comforts the wounded and also contains words that can be used to wound. Faithful teaching names the danger before misuse becomes piety.
- Infertility and childlessness: The stories of Zacharias and Elizabeth must not turn barrenness into blame or imply that every faithful prayer receives the same earthly answer.
- Mary’s obedience: “Let it be to me according to your word” reveals free and faithful consent. It must not be weaponized to silence someone under coercion or abuse.
- Enemy-love and forgiveness: Christ forbids hatred and retaliation. He does not command victims to remain available to violence, erase truthful judgment, or abandon necessary boundaries.
- Demonic affliction, mental health, and disability: Luke’s exorcisms should not collapse mental illness into demonic possession. Healing stories should not become accusations that sick or disabled people lack faith.
- Poverty, wealth, and almsgiving: Poverty is not romanticized, wealth is not automatically demonized, and almsgiving is not a bargain for prosperity. Luke judges loveless possession and calls stewards to mercy, justice, restitution, and communion.
- Marriage and family: Luke 14:26 uses severe discipleship language to declare Christ’s supreme claim; it does not authorize contempt, family abandonment, or spiritual control. Luke 16:18 requires pastoral care for abuse, abandonment, coercion, and complex marital wounds.
- Religious leaders, Jerusalem, and the Passion: Woes, vineyard judgment, Jerusalem’s fall, council scenes, and the Passion must not become anti-Jewish caricature or collective blame. Jesus, His disciples, and the first witnesses are Jews; His tears reveal love and grief, not ethnic contempt.
- Rich Man and Lazarus: The parable summons the living to hear Moses and the Prophets, repent, and show mercy. It is not a map for speculative afterlife geography.
- Apocalyptic sayings: Luke 17 and 21 call for endurance, prayer, and readiness, not date-setting, panic, or sensational claims about who will be taken.
- The sword saying: Luke 22:36-38 is governed by the fulfillment of Isaiah, Christ’s rebuke of violence, His healing of the wounded servant, and His voluntary Passion. It cannot baptize aggression.
- The repentant thief: His salvation is real hope, not cheap repentance. He confesses judgment, Christ’s innocence, the King, and his need for mercy while suffering the consequences of his deeds.
The pastoral aim is neither to blunt Christ’s words nor to use their sharpness against the vulnerable. Luke’s hard sayings should bring every hearer under repentance, mercy, truth, and the lordship of the crucified and risen Christ.
The Church’s Voice in Worship ⛪
Luke gives the Church the Gospel spine of Kiahk’s approach to the Nativity. On four successive Sundays, promise becomes greeting, greeting becomes praise, and praise announces the coming Savior:
| Sunday of Kiahk | Liturgy Gospel | The Church’s waiting |
|---|---|---|
| First | Luke 1:1-25 | Gabriel announces the Forerunner amid the temple’s prayer. |
| Second | Luke 1:26-38 | The Theotokos receives the promise of the incarnate Son. |
| Third | Luke 1:39-56 | Elizabeth confesses her Lord; Mary magnifies His mercy. |
| Fourth | Luke 1:57-80 | John is named; Zacharias blesses the God who visits His people. |
The Paramoun, the preparation immediately before the feast, then brings Luke 2:1-20 to the Liturgy. The Nativity Liturgy itself reads Matthew 2:1-12. We approach with the shepherds and worship with the Magi; the two Evangelists direct us to the same Lord.11
Luke continues to shape the Church’s worship across the year and in daily prayer:
| Passage | When the Church reads it | Liturgical force |
|---|---|---|
| Luke 1:26-38 | The Glorious Annunciation, Baramhat 29, at the Liturgy | The eternal Son takes flesh; Mary receives the promise in faith. |
| Luke 1:39-56 | Marian commemorations, including the third Sunday of Kiahk and the revealing of the assumption of her body on Mesra 16 | Generation after generation takes up Mary’s praise of the Lord. |
| Luke 2:21-39; 2:40-52 | The Circumcision, Toba 6, and Presentation, Amshir 8: Liturgy and Matins respectively | Obedience to the Law, recognition by Simeon and Anna, and true childhood belong to one Incarnation. |
| Luke 2:25-32 | The Agpeya’s Twelfth Hour, before sleep | Simeon teaches us to surrender the day in the peace of the salvation God has given. |
| Luke 10:1-20 | Baba 22, the martyrdom of St Luke, at the Liturgy | The Evangelist’s own commemoration turns us toward the Lord who sends His witnesses. |
| Luke 9:28-36 | Vespers of the Transfiguration, Mesra 13 | Luke’s account of glory and the coming exodus stands beside Matthew 17:1-9 at Matins and Mark 9:2-13 at the Liturgy. |
| Luke 15:11-32 | Third Sunday of Great Lent, at the Liturgy | Return to the Father becomes the Church’s own repentance, with a warning against resentment at mercy. |
| Luke 19:1-10; 19:29-48 | Palm Sunday: Matins and the Liturgy Gospel sequence respectively | Zacchaeus receives salvation; the King enters Jerusalem, weeps over her, and calls His Father’s house to prayer. |
| Luke 24:13-35 | Monday of the first week of the Holy Fifty Days, at the Liturgy | Opened Scripture leads to recognition, broken bread, and return to the gathered witnesses. |
| Luke 24:36-53 | The Ascension, at the Liturgy | The bodily risen Lord opens understanding, sends witnesses, and ascends while blessing. |
The Agpeya, the Church’s Book of Hours, brings this Gospel into the ordinary end of a day. Simeon has seen salvation, yet much of the world still waits. We too can entrust unfinished work to God without pretending it is finished. Luke’s worshiping people learn both urgency and peace: receive the visitation given today, then rest in the Lord who keeps His promise.12
Spiritual Fruit 🍇
Luke calls the Church to recognize Christ’s visitation while it is “today.” Recognition begins by hearing His word without postponing obedience. It matures when prayer ceases to be an emergency tool and becomes dependence on the Father, hunger for the Kingdom, forgiveness received and given, and patient desire for the Holy Spirit.
Luke also brings our possessions into the light. A parish can speak warmly about mercy while protecting comfort, attention, status, and money from Christ. The Gospel asks whether our tables can receive the lonely, whether our budgets can make room for the poor, whether restitution follows repentance, and whether service can continue without recognition.
The Jerusalem road corrects admiration without discipleship. Christ’s glory faces the Cross. Following Him therefore means refusing retaliatory zeal, carrying daily obedience, serving without grasping for greatness, remaining awake in prayer, and trusting that suffering offered in Him is not wasted.
At the end, the risen Lord does what discouraged disciples cannot do for themselves: He comes near, opens Scripture, restores peace, receives food, opens understanding, blesses, and sends. Luke’s final word is not our effort but Christ’s action. Because He has visited, forgiven, died, risen, and blessed, the Church can repent without despair, worship without escape, show mercy without sentimentality, and bear witness without pretending to possess power of her own.
Teaching Notes
For those teaching Luke
Keep Luke 24 in view from the beginning. Ask first what each passage reveals about Christ, then show what response His visitation requires. Let mercy remain joined to repentance, the Eucharist to the Cross, prayer to the Holy Spirit, possessions to stewardship, and mission to power from on high. When a hard text appears, place the pastoral guardrail beside the explanation rather than hiding it at the end. The measure of the study is not how many themes have been covered, but whether hearers are being formed to recognize Christ, receive His word, return to the Father, remain at His table, keep watch with Him, and become truthful witnesses.
Sources
Scripture is from NKJV.
Representative primary and early Church sources:
St Irenaeus of Lyons, Against Heresies 3.1.1 and 3.14.1, on Luke’s early reception and relation to Paul.1
St John Chrysostom, Homilies on the Acts of the Apostles, Homily I, on the trustworthiness of the Gospel witness and catechetical confidence.10
St Cyril of Alexandria, Commentary on Luke, representative sermon collections.7
SBL Greek New Testament, Gospel according to Luke.4
Footnotes
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St Irenaeus of Lyons, Against Heresies 3.14.1, CCEL. ↩ ↩2 ↩3
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Coptic Orthodox Church, Pope Cyril I, Pillar of Faith; Coptic History, on the twenty-fourth Pope and the Council of Ephesus. ↩ ↩2
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See the Greek forms in Luke 1:1-4 in the Bible Hub interlinear and the SBL Greek New Testament text of Luke. ↩
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SBL Greek New Testament, Gospel according to Luke; representative checks include Luke 19:9, Luke 22:15, and Luke 24:27. ↩ ↩2
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Isaiah 40:5, 61:1-2, and 58:6, Brenton’s English Septuagint; compare Isaiah in NKJV and Luke 3:6; 4:18-19. ↩
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St Cyril of Alexandria, Commentary on Luke, representative direct-commentary collections: Sermons 1-11, Sermons 12-25, Sermons 99-109, and Sermons 124-134. ↩ ↩2
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R. Payne Smith, translator’s note a to the Luke 1 extracts, in St Cyril of Alexandria, Commentary on Luke, before Sermon I. ↩
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Origen, Homilies on Luke; Fragments on Luke, trans. Joseph T. Lienhard, Fathers of the Church 94, Catholic University of America Press; edition description. ↩
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St John Chrysostom, Homilies on the Acts of the Apostles, Homily I, CCEL. ↩ ↩2
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Coptic annual and seasonal Gospel readings: Kiahk Sundays, Paramoun and Nativity, Annunciation, Circumcision, Presentation, Transfiguration, Great Lent, Palm Sunday, Holy Fifty Days, and Ascension, as arranged in the Coptic Katameros; see also the Coptic annual readings. ↩
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Agpeya, Twelfth Hour (Compline), Gospel, Luke 2:25-32; Book of Hours. ↩