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The Gospel of Luke 18:35–43 handles the story in a different way; there is one unnamed blind man, and the author shifts the incident to take place as Jesus is approaching Jericho, so it can lead into the story of Zacchaeus.
Luke 18:35–43 tells of one unnamed blind man, but ties the event to Jesus' approach to Jericho rather than his departure from there. [17] These men together would be the second of two healings of blind men on Jesus' journey from the start of his travels from Bethsaida (in Mark 8:22–26) to Jerusalem, via Jericho. [18]
According to the preceding narratives in the Synoptic Gospels (Matthew 20:29; Mark 10:46, and Luke 18:35–36), an ever-growing large crowd of people had been following Jesus and his Twelve Disciples around by the time they departed from Jericho, [11] where Jesus healed one or two blind men who also joined the crowd, [12] and set out on their ...
The story is sometimes thought of as a loose adaptation of one in the Gospel of Mark, of the healing of a blind man called Bartimaeus, but in fact is a different story, The healing of Bartimaeus takes place near Jericho, involves two men who call out from the roadside as Jesus passes by, and comes later in Matthew 20:29-34.
Mark and Q account for about 64% of Luke; the remaining material, known as the L source, is of unknown origin and date. [28] 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). [29]
sermon 49*: The Cure of Evil Speaking - Matthew 18:15-17; Sermon 50*: On the use of money - Luke 16:9; Sermon 51: The Good Steward - Luke 16:2; Sermon 52: The Reformation of Manners - Psalm 94:16, preached before the Society for Reformation of Manners on Sunday, 30 January 1763, at the chapel in West Street, Seven-Dials, London
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In Luke 18:9–14, [1] a self-righteous Pharisee, obsessed by his own virtue, is contrasted with a tax collector who humbly asks God for mercy. This parable primarily shows Jesus teaching that justification can be given by the mercy of God irrespective of the receiver's prior life and that conversely self-righteousness can prohibit being justified.