Lk 1: 42

“My lord!” Bellowed the messenger of King David. “What is it, can’t you see i am working,” answered the King in agitation. “but my lord, it is a message from the gods!” replied Samuel with great fear in his eyes. The king

In 2 Samuel the narrative shifts to the reign of David as he rises above Saul’s son Ish-bosheth to become the king, first of Judah and then of all the tribes of Israel (5:1–4). The book records David’s wars of conquest including the capture of Jerusalem and the relocation of the ark of the covenant to the City of David (6:1–19). But the author also records David’s failures: his adultery with Bathsheba (11:1–26), Absalom’s rebellion (15:1–18:30), Sheba’s revolt (20:1–26), and the disastrous census (24:1–25). Like all the prophetic writers, the author presents a portrait of his historical figures from the perspective of their faithfulness to God’s covenant.

Understanding Employment Responsibilities and Rights in Health, Social Care or Children’s and Young People’s Settings

The day to day experiences of individuals with learning disabilities and their families are affected by the policies and legislations in place because it provides rights and entitlements for the individuals and their families. Furthermore, these rights are upheld and protected from discrimination which is very important as it gives them more opportunities. In addition to this, by offering as person-centred care it gives the individual the choice of their care and how they receive it which gives them the freedom of how they would like to live. Moreover, the policies gives the individuals an equal opportunity to access public services, employment and health care which also relates to them being able to live within their community. This is because

“Children…Eat your bread. Little children…eat your bread” In the Bible, the “bread” is symbolic of truth. In John 6:35 there is a story of Jesus speaking to his people.

…And the child did minister unto the Lord before Eli the priest. 1 Samuel 2:11

The following installment of The Charismatic Theology of St. Luke focuses on Holy Spirit in the Gospel of Luke and the Charismatic nature of Christ. In this chapter Stronstad examines how Luke observes the Spirit in the infancy narrative, inauguration narrative and various texts dispersed throughout his Gospel. A central motif within this section is Jesus fulfillment of Old testament prophetic trajectories. Next, Stronstad addresses the charismatic community and “The Holy Spirit at Pentecost”. He asserts: “The Pentecost narrative is the story of the transfer of the charismatic Spirit from Jesus to the disciples. [...] By this transfer of the Spirit, the disciples become the heirs and successors to the earthly charismatic ministry of Jesus” (Stronstad, 55). Additionally, he stresses the complexity of the gift of the Spirit. The event that transpired at Pentecost can be described as but not limited to a baptizing, clothing, outpouring, filling, and empowering of the Spirit.

explaining the relation of Acts 2 to 1 Corn. 12-14. In one instance the tongues were foreign languages and in the other they were heavenly languages, but it was still the same basic phenomenon of Spirit inspired speech. 6 These interpreters have trouble understanding the foreign languages at Pentecost as a miracle, so they suggest that Luke may have added the foreign language motif in order to make the phenomenon more intelligible and rational or in order to emphasize the theological theme that the gospel would be preached to all nations. 7

The text itself written by Matthew, one of Jesus' disciples, does coincide with the beatitudes written by another of Jesus' disciples; Luke. Only Luke writes the beatitudes a little differently than Matthew. One example of the differences is in the first beatitude where Matthew writes, "Blessed are the poor in spirit…" where as Luke recorded Jesus as saying only, "Blessed are the poor…" By annexing "in spirit" Luke suggests that only the monetarily poor belong in God's kingdom, where Matthew seems to state that material status or social poverty alone are not the standards for faith.

Jesus Christ and his kingdom as the good news of salvation. For Matthew, Jesus is not the son of David, but he is the son of Abraham.

The Gospel according to Luke exhibits several differences from the other Synoptic Gospels. Unlike Matthew and Mark who record Jesus saying: "My God, My God, why have you forsaken me?" Luke states "Father, into your hands, I commend my Spirit."

The Gospel of Luke focuses on the conception and the birth of John the Baptist and Jesus. It also provides the histories of Elizabeth and Zachariah. It also describes Angel Gabriel’s announcement to Zachariah and the Virgin Mary.

Luke was an eyewitness of some of the events in chapters 16-28, where he changes his 'they' statements to 'we' statements. An example of this is in Acts16:10-11, 16: " (10) And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. (11) Therefore loosing from Troas, we came with a straight course to Samothracia and the next day to Neapolis. (16) And it came to pass, as we went to prayer, a certain damsel possessed with a spirit

Luke was a Gentile physician, an educated “skilled literary artist”, a friend of Paul’s and a follower of Jesus (Strauss, 2011, p. 6497). He did not claim to have a personal witness any of the acts he speaks of in his text but brings attention to his sources (Strauss, 2011, p. 5886.) He was qualified to write a book in the Bible because “Luke stresses the historical reliability of his story” and effectively presents supported claims which insist he has “investigated these accounts to ensure their veracity” within his book (Strauss, 2011, p. 5886, 6504). He “shows a strong interest in historiography” ultimately providing a testament to his effectiveness

The reverend also contributed adding the story from Psalm 3 of the Bible in which David fled from his own son “Absalom”. Psalm 3 reads like this: