Luke 13

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Luke
Chapter: 13
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There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
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And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
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I tell you, Nay: but, except ye repent, ye shall all likewise perish.
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Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
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I tell you, Nay: but, except ye repent, ye shall all likewise perish.
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He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
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Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
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And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
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And if it bear fruit, well: and if not, then after that thou shalt cut it down.
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And he was teaching in one of the synagogues on the sabbath.
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And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
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And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
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And he laid his hands on her: and immediately she was made straight, and glorified God.
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And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
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The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
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And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
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And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
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Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
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It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
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And again he said, Whereunto shall I liken the kingdom of God?
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It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
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And he went through the cities and villages, teaching, and journeying toward Jerusalem.
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Then said one unto him, Lord, are there few that be saved? And he said unto them,
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Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
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When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
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Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
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But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
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There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
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And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
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And, behold, there are last which shall be first, and there are first which shall be last.
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The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
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And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
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Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
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O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
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Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
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Chapter:
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Luke 13
  CHURCH FATHERS: 17
1. Clement of Rome | CHURCH FATHER 97 AD
Luke was REJECTED (0%) by Clement of Rome
(No mention; no quotes; opinion unknown)
2. Ignatius of Antioch | CHURCH FATHER 110 AD
Luke was REJECTED (0%) by Ignatius of Antioch
(No mention; no quotes; opinion unknown)
3. Barnabas | CHURCH FATHER 130 AD
Luke was APPROVED (75%) by Barnabas
(Citation; approving quotation; alluded to; acceptable with changes)
4. Hermas | CHURCH FATHER 140 AD
Luke was REJECTED (0%) by Hermas
(No mention; no quotes; opinion unknown)
5. Papias of Hierapolis | CHURCH FATHER 140 AD
Luke was REJECTED (0%) by Papias of Hierapolis
(No mention; no quotes; opinion unknown)
6. Polycarp | CHURCH FATHER 150 AD
Luke was APPROVED (75%) by Polycarp
(Citation; approving quotation; alluded to; acceptable with changes)
7. Didache | CHURCH FATHER 150 AD
Luke was APPROVED (75%) by Didache
(Citation; approving quotation; alluded to; acceptable with changes)
8. Diognetus | CHURCH FATHER 150 AD
Luke was REJECTED (0%) by Diognetus
(No mention; no quotes; opinion unknown)
9. Justin Martyr | CHURCH FATHER 155 AD
Luke was APPROVED (75%) by Justin Martyr
(Citation; approving quotation; alluded to; acceptable with changes)
10. Irenaeous | CHURCH FATHER 202 AD
Luke was FULLY ACCEPTED (100%) by Irenaeous
(Fully accepted; true scripture; quoted approvingly)
11. Clement of Alexandria | CHURCH FATHER 215 AD
Luke was APPROVED (75%) by Clement of Alexandria
(Citation; approving quotation; alluded to; acceptable with changes)
12. Tertullian | CHURCH FATHER 220 AD
Luke was APPROVED (75%) by Tertullian
(Citation; approving quotation; alluded to; acceptable with changes)
13. Origen | CHURCH FATHER 254 AD
Luke was APPROVED (75%) by Origen
(Citation; approving quotation; alluded to; acceptable with changes)
14. Eusebius of Caesarea | CHURCH FATHER 340 AD
Luke was FULLY ACCEPTED (100%) by Eusebius of Caesarea
(Fully accepted; true scripture; quoted approvingly)
15. Athanasius of Alexandria | CHURCH FATHER 367 AD
Luke was FULLY ACCEPTED (100%) by Athanasius of Alexandria
(Fully accepted; true scripture; quoted approvingly)
16. Cyril of Jerusalem | CHURCH FATHER 386 AD
Luke was FULLY ACCEPTED (100%) by Cyril of Jerusalem
(Fully accepted; true scripture; quoted approvingly)
17. Augustine of Hippo | CHURCH FATHER 400 AD
Luke was FULLY ACCEPTED (100%) by Augustine of Hippo
(Fully accepted; true scripture; quoted approvingly)
Luke 13
  BIBLE CANON: 5
A biblical canon is a set of texts (or "books") which a particular religious community regards as authoritative scripture. Christians were the first to use the term in reference to scripture.

These bible canons have developed through debate and agreement by the religious authorities.
W Biblical_canon
1. Marcion Canon | BIBLE CANON 140 AD
Marcionism was a religious movement based on the teachings of the 2nd-century Marcion of Sinope. Marcions Canon lists 14 books out of the 27 books in the New Testament. More specifically, these were Luke and Paul's 13 writings. Marcion even rejected the entire Old Testament of 39 books.

bible.ca/marcion
Luke was FULLY ACCEPTED (100%) by Marcion Canon
(Fully accepted; true scripture; quoted approvingly)
2. Muratorian Canon | BIBLE CANON 170 AD
The Muratorian Canon is an ancient list of New Testament books - the oldest such list we have found and lists 22 of the 27 books that were later included in the New Testament of the Christian Bible.

It is noteworthy that the Muratorian Canon omits several epistles that later did win acceptance in the Christian New Testament such as the books of James and 2 Peter.

gotquestions.org/muratorian
Luke was FULLY ACCEPTED (100%) by Muratorian Canon
(Fully accepted; true scripture; quoted approvingly)
3. Apostolic Canon | BIBLE CANON 300 AD
Apostolic Canons or Ecclesiastical Canons
Luke was FULLY ACCEPTED (100%) by Apostolic Canon
(Fully accepted; true scripture; quoted approvingly)
4. Cheltenham/ Mommsen List | BIBLE CANON 360 AD
The Cheltenham or Mommsen List is a Latin manuscript discovered by the German classical scholar Theodor Mommsen (published 1886) which probably originated in North Africa in the 4th century.

It has 24-book Old Testament and 24-book New Testament which omits Jude and James, and perhaps Hebrews, and questions the epistles of John and Peter.

bible-researcher.com/cheltenham
Luke was FULLY ACCEPTED (100%) by Cheltenham/ Mommsen List
(Fully accepted; true scripture; quoted approvingly)
5. Council of Rome | BIBLE CANON 382 AD
The Council of Rome was a meeting of Catholic Church officials and theologians which took place in 382 under the authority of Pope Damasus I, bishop of Rome.

According to a document appended to some manuscripts, the Council of Rome affirmed the authority of the Old and New Testament canon in a decretal or damasine list.
Luke was FULLY ACCEPTED (100%) by Council of Rome
(Fully accepted; true scripture; quoted approvingly)
Luke 13
  TEXTUAL CRITICISM
Bible Translations: Missing/Disputed Verse
Two men shall be in the field; the one shall be taken, and the other left
  KJV - King James Bible Displayed as above
  NIV - New International Bible Missing Verse
  RSV - Revised Standard Bible Missing Verse
Textual Criticism
  Luke 1:17-9:2   Luke 9:26-14:5   Luke 15:16-24:52
The Triumphal Entry: Did Jesus request a donkey, take the donkey himself or return the donkey to its owner later? - Comparing the accounts given in Matthew 21:3, Mark 11:3, Luke 19:31 and John 12:14   callingchristians/palm-sunday
Luke 13
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IMPORTANT: All Scripture text has context and background. Scripture should never be read literally or in isolation. Always seek clarification from religious scholars and teachers. In general, Scripture adheres to four principles: (1) Literal Meaning - What the Scripture says (2) Historical Setting - The story events; how the Scripture was understood in its time (3) Grammar - The surrounding sentence and paragraph; textual context (4) Synthesis - A comparison with similar Scripture to give a better contextual understanding

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