Luke 13 is the thirteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records several parables and teachings told by Jesus Christ and his lamentation over the city of Jerusalem. Jesus resumes the journey to Jerusalem which he had embarked upon in Luke 9:51. The author of this chapter is unattributed, however early Christian tradition generally accepts that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles. Text The original text was written in Koine Greek. This chapter is divided into 35 verses. Textual witnesses Some early manuscripts containing the text of this chapter are: Papyrus 75 (AD 175-225) Papyrus 45 (~250) Papyrus 138 (3rd century; extant verses 13–17, 25–30) Codex Vaticanus (325-350) Codex Sinaiticus (330-360) Codex Bezae (~ 400) Codex Washingtonianus (~ 400) Codex Alexandrinus (400-440) Sub-divisions The New King James Version organises this chapter as follows (with cross references to other parts of the Bible): = Repent or Perish = The Parable of the Barren Fig Tree () = A Spirit of Infirmity = The Parable of the Mustard Seed (; ) = The Parable of the Leaven () = The Narrow Way = Jesus Laments over Jerusalem (; see also ) Old Testament references : Psalm . Repent or Perish (verses 1–5) Jesus received a report that Pontius Pilate, who was described by Philo of Alexandria as cruel, corrupt, and unnecessarily violent, had killed some Galileans while they were worshiping God by offering sacrifices according to the Jewish religious law. This discussion is only recorded in Luke's gospel, and the incident is not otherwise known to history. Apparently those making the report, an identified group of people, were looking for Jesus to offer some explanation of why bad things happen to normal people, in this case even while they were worshiping. They assume that a victim must have done something terrible for God to allow something so tragic to happen to them. Jesus denies that this is the case and answers that, likewise, the calamities suffered by the victims of the falling of the Tower of Siloam were not related to their relative sinfulness; he then diverts the focus onto the interrogators, wanting them to consider their own souls. Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless