ID passages Luke and John
Luke 19:1-10 (Jesus and Zaccheus)
1 And Jesus entered and passed through Jericho. 2 And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich. 3 And he sought to see Jesus who he was; and could not for the apress, because he was little of stature. 4 And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. 5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house. 6 And he made haste, and came down, and areceived him joyfully.
John 11:1-44 (Raising of Lazarus)
1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister aMartha. 2 a(It was that Mary which anointed the bLord with cointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4 When Jesus heard that, he said, This sickness is not unto death, but for the aglory of God, that the Son of God might be bglorified thereby. 5 Now Jesus loved Martha, and her sister, and Lazarus. 6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.
John 3:1-17 (Dialogue with Nicodemus)
1 There was a man of the Pharisees, named aNicodemus, a bruler of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these amiracles that thou doest, except bGod be with him. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be aborn bagain, he cannot csee the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
John 1:1-18 (Prologue on the Word)
1 aIn the bbeginning was the Word, and the cWord was with God, and the dWord was eGod. 2 The same was in the abeginning with God. 3 All things were amade by him; and without him was not any thing made that was made. 4 In him was alife; and the life was the blight of men. 5 And the alight shineth in bdarkness; and the darkness ccomprehended it not. 6 ¶ There was a man sent from God, whose name was aJohn. 7 The same came for a awitness, to bear bwitness of the Light, that all men through him might cbelieve.
John 4:1-30 (Dialogue with the Samaritan woman at the well)
1 aWhen therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2 (Though Jesus himself abaptized not, but his disciples,) 3 He left Judæa, and departed again into Galilee. 4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son aJoseph. 6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.
Luke 4:16-30 (Jesus reads from Isaiah in the Nazareth synagogue)
16 ¶ And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. 17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, 18 The aSpirit of the Lord is upon me, because he hath banointed me to cpreach the dgospel to the epoor; he hath sent me to heal the brokenhearted, to fpreach gdeliverance to the hcaptives, and recovering of sight to the blind, to set at iliberty them that are bruised, 19 aTo preach the acceptable year of the Lord. 20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. 21 And he began to say unto them, This day is this scripture afulfilled in your ears.
Luke 10:25-37 (The parable of the Good Samaritan)
25 ¶ And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit aeternal life? 26 He said unto him, What is written in the law? how readest thou? 27 And he answering said, Thou shalt love the Lord thy God with all thy aheart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt alive. 29 But he, willing to ajustify himself, said unto Jesus, And who is my bneighbour? 30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and awounded him, and departed, leaving him half dead.
John 20:24-29 (Thomas disbelieves, then sees the Lord)
26 ¶ And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and athrust it into my side: and be not bfaithless, but cbelieving. 28 And Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Thomas, because thou hast aseen me, thou hast believed: bblessed are they that have not seen, and yet have cbelieved.
Luke 7:36-50 (The woman who washed and anointed Jesus's feet)
36 ¶ And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37 And, behold, a awoman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster bbox of ointment, 38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and aanointed them with the ointment.
Luke 18:9-14 (The Pharisee and the publican)
9 And he spake this parable unto certain which atrusted in themselves that they were righteous, and bdespised others: 10 Two men went up into the temple to apray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am anot as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I afast twice in the week, I give btithes of all that I cpossess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a asinner.
Which of the following best represents the spirit of the parable of the unprofitable servants in Luke 17:7-10?[Additional question to ponder: How does this parable relate to the story of the 10 lepers immediately following it?] A. Disciples should have an attitude of indebtedness and gratitude toward God, rather than an attitude of entitlement or of being "owed" blessings on the basis of their obedience. B. Discipleship is always best understood as a slave-master relationship. C. By obedience, disciples can "bind God" to act and force Him to give them blessings.
A. Disciples should have an attitude of indebtedness and gratitude toward God, rather than an attitude of entitlement or of being "owed" blessings on the basis of their obedience.
As discussed in the Introduction to Luke (Wayment NT), what were some things that Luke emphasized in his Gospel? (See the section "Who Was Luke?") A. The place of women in the church, the plight of the poor, and the universal message of salvation that reached beyond Judea and Galilee. B. The role of Jesus as a "new Moses," teacher of the Law, and Jewish Messiah who showed that God was with his people. C. The mission of service that Jesus, the powerful Son of God, had to suffer, die, and rise again as a ransom. D. The divinity of Christ and his role to show humanity what God's character was really like.
A. The place of women in the church, the plight of the poor, and the universal message of salvation that reached beyond Judea and Galilee.
Which of the following themes in Luke is most clearly expressed in Simeon's words of praise in Luke 2:29-32? A. Dramatic reversals of fortunes in society. B. Jesus is the universal Savior for all people, both Jews and Gentiles. C. The important role of the Holy Spirit. D. The innocence of Jesus and his followers.
B Jesus is the universal Savior for all people, both Jews and Gentiles.
he beatitudes in Luke 6:20-26 are different from those in Matthew 5. Which of the following themes in Luke is most clearly represented in these Lukan beatitudes? A. Jesus is the universal savior for all people. B. Dramatic reversals. C. Salvation goes from Jerusalem (and the Temple) to the ends of the earth. D. Jesus and his disciples are innocent of crime and pose no threat to the Roman empire.
B. Dramatic reversals.
Scholars have noticed that the people's response to this miracle, "A great prophet is risen up among us!" (Luke 7:16), seems to refer to 1 Kings 17:17-24 and 2 Kings 4:32-37, where great prophets in Jewish history restored widow's sons back to life. If so, which prophets did the people think Jesus was like? A. Moses and Aaron B. Elijah and Elisha C. Isaiah and Jeremiah D. Lehi and Nephi
B. Elijah and Elisha
n "The Many Faces of the Good Samaritan," which interpretation did Amy-Jill Levine support as the most likely first-century Jewish understanding of the parable of the Good Samaritan (Luke 10:25-37)? A. The priest and Levite didn't help the wounded man because they were obeying the Law of Moses. B. The parable's most profound point is that we should help people that are hurt. C. The parable shocks hearers into considering that people they view as enemies may actually be neighbors, and compassion has no boundaries. D. The Samaritan was an outcast and reflects Luke's concern for the "outcasts" of society.
C. The parable shocks hearers into considering that people they view as enemies may actually be neighbors, and compassion has no boundaries.
As discussed in the reading, "Jesus's Synagogue Sermon" from the Jewish Annotated New Testament (JANT), why did people in the Nazareth synagogue respond to Jesus with anger? A. They were ethnocentric and xenophobic and so they hated Jesus's positive regard for Gentiles. B. They opposed the idea that righteous Gentiles would be redeemed. C. They were angry that Jesus would do miracles in Capernaum but not in his hometown, like Elijah and Elisha did miracles outside their homeland rather than in Israel. D. They felt Jesus had misinterpreted the teachings of Isaiah.
C. They were angry that Jesus would do miracles in Capernaum but not in his hometown, like Elijah and Elisha did miracles outside their homeland rather than in Israel.
This story of Jesus in the Temple at age 12 is framed within mirroring statements in verses 40 and 52 (another inclusio, or set of "bookends," like the one we saw in Matthew 1:23 and 28:20), which gives us a clue to what the story means to Luke. Which of the following statements about Jesus is illustrated through this story?(Notice also the interesting details about the different ways the KJV and Wayment NT translate Luke 2:49; see the Wayment NT footnote for 2:49.) A. By age 12 Jesus had grown aware of the special relationship he had to God the Father. B. Jesus grew in wisdom and exemplified wisdom. C. The grace of God (favor of God, blessing of God) was upon Jesus in rich measure. D. All of the above.
D. All of the above.
Which of the following is NOT one of the differences between the Sermon on the Plain in Luke 6:20-49 and the Sermon on the Mount in Matthew? A. "Be ye therefore perfect, even as your Father which is in heaven is perfect" (KJV Matt 5:48) is changed to "Be ye therefore merciful, as your Father also is merciful (KJV Luke 6:36)." B. Only Luke has the statement, "Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over..." (KJV Luke 6:38). C. When Jesus says to love one's enemies and do good to them (Matt 5:44), in Luke he adds, "hoping for nothing again" (KJV Luke 6:35) or "hoping for nothing in return" (Wayment NT Luke 6:35). D. In Matthew, Jesus says that "even the publicans" love those who love them (Matt 5:46-47), while in Luke Jesus says "Pharisees" instead of "publicans" (Luke 6:32-34)."
D. In Matthew, Jesus says that "even the publicans" love those who love them (Matt 5:46-47), while in Luke Jesus says "Pharisees" instead of "publicans" (Luke 6:32-34)."
