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Luke's text uses the Septuagint version, but the version Jesus read would have been written in Hebrew. [ 15 ] The people are amazed at his "gracious words" ( Greek : τοις λογοις της χαριτος , tois logois tēs charitos , verse 22), "the discourse of which verse 21 is a compendium", [ 18 ] but Jesus goes on to rebuke them ...
[70] The verse in Luke does differ from the contexts of the similar verses at Matthew 27:15 and Mark 15:6, where releasing a prisoner on Passover is a "habit" or "custom" of Pilate, and at John 18:39 is a custom of the Jews – but in its appearance in Luke it becomes a necessity for Pilate regardless of his habits or preferences, "to comply ...
[3] Scholars find that many textual variants in the narratives of the Nativity of Jesus (Luke 2, as well as Matthew 1–2) and the Finding in the Temple (Luke 2:41–52) involve deliberate alterations such as substituting the words 'his father' with 'Joseph', or 'his parents' with 'Joseph and his mother'. [4]
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]
In Luke's Gospel (Luke 19:12–27), Jesus told this parable because he was near Jerusalem and because his disciples thought the kingdom of God would appear immediately. The parable follows on from Zacchaeus ' meeting with Jesus and the disciples "hearing" his declaration of restitution to those whom Zacchaeus had defrauded. [ 5 ]
In Luke's (Luke 4:1–13) and Matthew's (Matthew 4:1–11) accounts, the order of the three temptations differ; no explanation as to why the order differs has been generally accepted. Matthew, Luke and Mark make clear that the Spirit has led Jesus into the desert. Fasting traditionally presaged a great spiritual struggle. [26]
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.
The four-document hypothesis or four-source hypothesis is an explanation for the relationship between the three Gospels of Matthew, Mark, and Luke. It posits that there were at least four sources to the Gospel of Matthew and the Gospel of Luke: the Gospel of Mark and three lost sources (Q, M, and L).