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Luke 10 is the tenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the sending of seventy disciples by Jesus, the famous parable about the Good Samaritan , and his visit to the house of Mary and Martha . [ 1 ]
Christ in the House of Martha and Mary by Tintoretto, 1570s. Jesus at the home of Martha and Mary, in art usually called Christ in the House of Martha and Mary, and other variant names, is a Biblical episode in the life of Jesus in the New Testament which appears only in Luke's Gospel (Luke 10:38–42), immediately after the Parable of the Good Samaritan (Luke 10:25–37). [1]
The Good Samaritan by Jacob Jordaens, c. 1616. The parable of the Good Samaritan is told by Jesus in the Gospel of Luke. [1] It is about a traveler (implicitly understood to be Jewish) who is stripped of clothing, beaten, and left half dead alongside the road. A Jewish priest and then a Levite come by, both avoiding the man.
Luke 7:41–43 The Good Samaritan: Luke 10:37 The Friend at Midnight: Luke 11:5–8 The Unjust Judge: Luke 18:1–8 The Rich Fool: Luke 12:16–21 Dives and Lazarus: Luke 16:19–31 The Great Supper: Luke 14:15–24 The Prodigal Son: Luke 15:11–32 The Unjust Steward: Luke 16:1–9 The Unprofitable Servants: Luke 17:7–10 The Pharisee and the ...
The first occasion (Luke 9:1–6) is closely based on the "limited commission" mission in Mark 6:6–13, which, however, recounts the sending out of the twelve apostles, rather than seventy, though with similar details. The parallels (also Matthew 9:35, Matthew 10:1, and Matthew 10:5–42) suggest a common origin in the hypothesized Q document.
3] Map to Good Samaritan window image under "Narrative" section and key to "Trade Panels" section. The full Good Samaritan and Creation Window, "donated by the Shoemakers' Guild." [11] Three sections consist of the stories of the Good Samaritan of Jesus's Lukan parable as well as the creation and fall accounts of the biblical book of Genesis.
Rashi concludes his commentary by quoting Rabbi Akiva on love of neighbor: 'This is a fundamental [all-inclusive] principle of the Torah. ' " [24] Hillel the Elder (c. 110 BCE – 10 CE) [25] used this verse as a most important message of the Torah for his teachings. Once, he was challenged by a gentile who asked to be converted under the ...
[3] [4] Roger Baxter in his meditations, [5] notes that the lepers' prayer had three important properties, that are requisite to every good prayer: They were humble, because "they stood afar off." They prayed in harmony and zealously, "they lifted up their voice." This accords with Psalm 21: "when I cried to Him, He heard me."
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