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March 29th, 2025

3/29/2025

This Sunday, known as The Fourth Sunday in Lent, has for its Gospel Reading Luke 15:1-3, 11-32. And with another jump from last week’s text, you are correct in thinking that Jesus is getting closer to his death and resurrection.

It could be noted that in the first verses of the text, Jesus responds to those who have some power with a parable. It could also be said that both the Pharisees and scribes GREATLY murmur this time. This particular verb has as its base “to murmur”, and it also has a prefix on it to intensify the verb. In Luke 5:30 the same two groups just “murmur” at Jesus. With this brief look at the text, one can see that the tension is definitely increasing.

In the writings of this website, we are also going through the Gospel according to Luke, in a way that also shows the increase of tension, but also in the way that was laid out by the writer. We are somewhat in between chapters fifteen and five. And we have been noting the use of the word “Lord” by the writer before the resurrection of Jesus.

The first use of the title Lord was connected to compassion for a widow whose son had just died. The second use has to do with John the Baptist’s disciples of Jesus basically wanting to know the plan of Jesus, since John is in prison and Jesus obviously has the power to get him out. Both of these occurrences could be connected to the early times of the Church—and to the Church today—about the presence (or what appears to be the absence) of the Lord of the Church.

If this is your first encounter with the writings of this website, please note that this is an extremely literal translation of the original language of the text. The order of the words makes it difficult sometimes to understand what is being said. But this order can be helpful to give the proper emphasis on the various words of the text, with the earlier words often being the important ones. It should also be noted that the hyphens below are designed to give the reader an idea of how many words in English are from the one word in the Greek, the language of the New Testament. And some of the translations of the words are designed to show how similar the Greek language is to the English.

To summarize, a good recommendation is to look at this text in another translation or a study bible. There are A LOT of ways words can be translated. Now what follows is Luke 7:36-50 (Please note that the verb in capital letters is in the present tense when a past tense verb would be expected; in this situation the person wants a response from Jesus, and that is a situation that certainly happens in the Church today):

Now  he-was-asking,  a-certain-one,  him,  of-the  Pharisees,  that  he-would-eat  with  him;  and  having-come-into  into  the  house  of-the  Pharisee,  he-was-caused-to-recline.  And  behold,  a-woman  who  was  in  the  city,  a-sinner,  and  having-definitely-known  that  he-is-reclining  in  the  house  of-the  Pharisee,  having-brought  an-alabaster-jar  of  ointment,  and  having-stood  behind  at  the  feet,  his,  weeping,  with-the  tears,  she-began  to-wet  the  feet,  his,  and  with-the  hairs  of-the  head,  hers,  she-was-wiping-off,  and  she-was-fervently-kissing  the  feet,  his,  and  she-was-rubbing-with-oil  with-the  ointment.

Now  having-seen,  the  Pharisee,  having-called  him,  he-said  in  himself,  saying,  “This-one,  if  he-were  a-prophet,  he-would-know,  ever,  who,  and  what-kind-of  the  woman,  who  she-is-touching  him,  because  a-sinner  she-is.”

And  having-answered  the  Jesus,  he-said  toward  him,  “Simon,  I-have  to-you  something  to-say.”

Now  the-one,  “Teacher,  say,”  HE-RESPONDS.

“Two  debtors  they-were  to-a-creditor,  a-certain-one;  the  first  he-owed  denarii,  five-hundred,  now  the  other,  fifty.  Not  having  they,  to-repay,  both  he-graced.  Therefore  who  of-them  more  will-agape  him?”

Having  answered,  Simon,  he-said,  “I-assume  that  to-whom  the  more  he-graced.”
Now  the-one  said  to-him,  “Rightly  you-judged.”  And  having-turned  toward  the  woman,  to-Simon  he-responded,  “You-see  this  the  woman?  I-came-into,  your,  into  the  house,  water  to-me  upon  feet,  not  you-gave;  now  this-one  with-the  tears,  she-wet  my,  the  feet,  and  with-the  hairs,  hers,  she-wiped-off.  A-kiss  to-me  not  you-gave,  now  this-one  from  which  I-came-into,  not  she-ceased  fervently-kissing  my,  the  feet.  With-oil  the  head,  my,  not  you-rubbed-with-oil,  now  this-one  with-ointment,  she-rubbed-with-oil  the  feet,  my.  Of-which  grace,  I-am-saying  to-you,  they-have-been-forgiven,  the  sins,  hers,  the  many,  because  she-did-agape  much,  now  to-whom  little  is-forgiven,  little  he-agapes.”  Now  he  said  to-her,  “They-have-been-forgiven,  yours,  the  sins.”

And  they-began,  the-ones  reclining-with,  to-say  in  themselves,  “Who  this,  he-is,  who  also  sins,  he-forgives?”

Now  he-said  toward  the  woman,  “The  faith,  yours,  it-has-saved  you;  go  into  peace.”

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March 23rd, 2025

3/23/2025

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For this Sunday, The Third Sunday in Lent, the Gospel Reading is Luke 13:1-9. And that reading is a bit earlier in that Gospel account compared to last week’s reading, and that is a bit different from the biblical texts that we study each week. In the writings of this website, we are going through the Gospel according to Luke in the order that was laid out by the writer.

We are a bit earlier in the Gospel account than chapter thirteen. In the previous week, the writing just started with what is known as chapter seven. It was a significant one since it had the first use of the word “Lord” by the writer to describe Jesus.

It is interesting that normally the title of Lord is used after Jesus died and was raised from the dead. This first, special usage of Lord is connected to the compassion for a widow whose son had just died. And that son was raised from the dead by Jesus.

Obviously the news of this particular “resurrection” gets out. And the fellow known as John the Baptist sends some of his disciples to ask basically regarding the “plan” of Jesus. And the title of “Lord” is used again below. It makes sense that if John the Baptist was in prison at this time, he would think that Jesus would be able, with such great power, to get him out of prison.

Now, in the text below, the title of Lord is used in connection with bad things happening to those who are on the Lord’s side. And some people still ask this today that, if followers of Christ have bad things happen to them, where is their God? You might want to answer that he is on the cross, dying to pay for sins.

You may also wish to note below that Jesus GRACED some people to see. He did not EMPOWER them to do such a thing. And the long list of things that Jesus said he was doing has the Gospel at the end, the word that is at the heart of the verb to evangelize. You may say that it is at the climax or culmination of the list. The Gospel has an ETERNAL importance. People are only healed for a very short time.

If this is your first encounter with the writings of this website, please note that the hyphens below are designed to give the reader an idea of how many words in English are from the one word in the Greek, the language of the New Testament. And some of the translations of the words are designed to show how similar the Greek language is to the English.

One might say that the translation below is extremely literal. It should also be noted that the order of the words and their immense variety may make the reading of the text somewhat difficult. But in this language, the order of the words is important, with generally the more important words coming first. Looking at this text in another translation or a study bible is highly recommended. Now what follows is Luke 7:18-35:
And  they-reported  to-John,  the  disciples,  his,  about  all  these-things.  And  having-called-toward-himself  two,  certain,  of-the  disciples,  his,  the  John,  he-sent  toward  the  Lord,  saying,  “You,  you-are  the  coming-one,  or  another  we-may-think-toward?”

Now  having-happened-along  toward  him,  the  men  said,  “John  the  Baptist,  he-sent-out  us  toward  you  saying,  ‘You,  you-are  the  coming-one,  or  another  we-may-think-toward?’”

In  that,  the  hour,  he-therapied  many  from  diseases  and  whippings  and  spirits,  evil,  and  to-blind-persons,  many,  he-graced  to-see.  And  having-answered,  he-said  to-them,  “Having-gone,  report  to-John  the-things  you-saw  and  you-heard:  Blind-men,  they-see-again;  lame-men,  they-walk,  lepers,  they-are-cleansed,  and  deaf-men,  they-hear,  and  dead-men,  they-are-raised,  poor-men,  they-are-evangelized;  and  blessed  is  who  ever  not  is-scandalized  in  me.”

Now,  having-gone-away,  the  angels  of-John,  he-began  to-say  toward  the  crowds  concerning  John,  “What  you-came-out,  into  the  wilderness  to-scrutinize?  A-reed  by-wind,  being-shaken?  But-on-the-contrary  what  you-came-out  to-see?  A-man  in  soft  clothes,  having-been-dressed?  Behold,  the-ones  in  clothing,  in-glorified   and  in-softness,  being  in  the  royal-palaces  they-are.  But-on-the-contrary  what  you-came-out  to-see?  A-prophet?  Yes,  I-am-saying  to-you,  and  more  of-a-prophet.  This  he-is  concerning  whom  it-has-been-written:  ‘Behold,  I-am-sending-out  the  angel,  my,  before  face,  your,  who  he-will-prepare  the  way,  your,  before  you.’  I-am-saying  to-you,  greater  in  those-born  of-women,  John,  no-one,  he-is;  now  the-one  less  in  the  kingdom  of-the  God,  greater  of-him,  he-is.”  And  all  the  people,  having-heard,  and   the  collectors  justified  the  God,  having-been-baptized  the  baptism  of-John;  now  the  Pharisees  and  the  lawyers,  the  counsel  of-the  God,  they-rejected  into  themselves,  not  having-been-baptized  by  him.

“Therefore,  to-what  I-will-compare  the  people  of-the  generation,  this,  and  what  they-are  like?  Like  they-are  to-children,  the-ones  in  an-agora,  sitting  and  calling-toward  one-another  what  he-says,  ‘We-piped  to-you  and   not  you-danced,  we-mourned  and  not  you-wept.’  For  he-has-come,  John  the  Baptist,  not  eating  bread  nor  drinking  wine,  and  you-are-saying,  ‘A-demon  he-has.’  He-has-come,  the  Son  of-the  Man,  eating  and  drinking,  and  you-are-saying,  ‘Behold,  a-man,  a-glutton  and  a-drunkard,  a-friend  of-collectors  and  sinners.’  And  it-was-justified,  the  wisdom,  by  all  the  children  of-her.”

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March 15th, 2025

3/15/2025

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We are continuing to make our way through the season of Lent. This Sunday’s title is The Second Sunday in Lent. The Gospel Reading for this Sunday is Luke 13:31-35, and the statement is made within that text that Herod wants to kill Jesus, and you might say that Jesus has a very unique response for Herod. And even though the reading for the next week is at the beginning of that thirteenth chapter, it deals with Pontius Pilate, and so, in essence, we are getting closer to the events of Holy Week and the phrase from the Apostles’ Creed, that Jesus ‘suffered under Pontius Pilate’.

This year, in the writings of this website, we are also going through the Gospel according to Luke, and the entire account is in the process of being laid out, a small section at a time, in the order that was laid out by the writer. And this is done although there is no guarantee that the order is a chronological one.

This account has some significant differences from both the Gospel according to Matthew and the Gospel according to Mark. In the Gospel Readings during Lent, the difficulties that Jesus encounters throughout his ministry are laid out in all the Gospel Readings in one way or another, progressing toward Jerusalem and Palm Sunday. And each account is unique in some way.

In the last two writings of this website, the text under scrutiny was the unique sermon of Jesus on the plain. What follows below is what comes after the sermon, and it’s given in an extremely literal translation. Jesus hinted at having some authority in that sermon by calling God both the ‘Most High’ and ‘Father’ near the middle of the sermon (see Luke 6:35-36). Now he is going to show his authority in other ways.

If this is your first encounter with the writings of this website, please note that the hyphens are designed to give the reader an idea of how many words in English are from the one word in the Greek, the language of the New Testament. And some of the translations of the words are designed to show how similar the Greek language is to the English. But the order and the immense variety of the words may make the reading of the text somewhat difficult. After all, Luke was a doctor, and some doctors are good at using rarely used words. Also looking at this text in another translation or a study bible will, in all likelihood, be helpful. What follows is Luke 7:1-17:

When  he-filled  all  the  words,  his,  into  the  hearing  of-the  people,  he-came-into,  into  Capernaum.  Now  of-an-arch-of-a-hundred,  a-certain-one,  a-slave,  bad  having,  he-was-about  to-die,  who  was  to-him,  precious.  Now  having-heard  about  the  Jesus,  he-sent-out  toward  him  presbyters  of-the  Jews,  questioning  him  that,  having-come,  he-might-save-thoroughly  the  slave,  his.  Now  the-ones  having-happened-along  toward  the  Jesus,  they-were-exhorting  him  diligently,  saying,  “Worthy  he-is  for-whom  you-should-have-along,  this.  For  he-agapes  the  nation,  ours,  and  the  synagogue  he,  he-built  for-us.”  Now  the  Jesus  was-traveling  with  them.

Now  already  he,  not  macro  being-away  from  the  house,  he-sent  friends,  the  arch-of-a-hundred,  saying  to-him,  “Lord,  not  do-skin;  for  not  worthy,  I-am,  that  under  the  roof,  my,  you-should-come-into;  therefore  not-now  myself  I-am-worthy,  toward  you,  to-come;  but-on-the-contrary,  say  with-a-word,  and  let-be-cured,  the  child  of-me.  For  also  I,  a-man,  I-am  under  authority  being-ordered,  having  under  myself  soldiers,  and  I-am-saying  to-this,  ‘Go,’  and  he-goes,  and  to-another,  ‘Come,’  and  he-comes,  and  to-the  slave,  my,  ‘Do  this,’  and  he-does.”

Now  having-heard  these-things,  the  Jesus  marveled  at-him,  and  having-turned,  to-the-ones  following  him,  a-crowd,  he-said,  “I-am-saying  to-you,  not-now  in  the  Israel,  such  faith  I-found.”  And  having-returned  into  the  house,  the-ones  having-been-sent,  they-found  the  slave  hygienic.

And  it-happened  in  the  next,  he-traveled  into  a-city  being-called  Nain,  and  they-traveled-with  him,  the  disciples,  his,  and  a-crowd,  great.  Now  as  he-drew-near  to-the  gate  of-the  city,  and  look,  he-was-being-cared-for-out,  having-died,  an-only-born  son  to-the  mother,  his,  and  this-one  was  a-widow,  and  a-crowd  of-the  city,  a-sufficient-one,  was  with  her.  And  having-seen  her,  the  Lord,  his-intestines-moved  over  her,  and  he-said  to-her,  “Not  do-weep.”  And  having-come-toward,  he-touched  the  open-coffin,  now  the-ones  sustaining,  they-stood.  And  he-said,  “Youth,  to-you  I-am-saying,  ‘Arise.’  And  he-sat-up,  the  dead-man,  and  he-began  to-talk.  And  he-gave  him  to-the  mother,  his.

Now  it-took,  fear,  all.  And  they-glorified  the  God  saying,  “A  prophet,  a-great-one,  was-raised  in  us,”  and  “He-has-looked-upon  the  God,  the  people,  his.”  And  it-came-out,  the  word,  this,  in  whole,  the  Judea,  about  him,  and  all  the  surrounding-region.

Much could be said about these words. Much HAS been said about them. Again, a study bible or other translations will probably be helpful.

Given the different ideas as to how the four gospel accounts came together, it may be helpful to note that this is the first time that the word ‘Lord’ appears in the text, where it could have simply said ‘Jesus’. Since this will happen again in this account, more will be given at a later time—God willing of course.

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March 8th, 2025

3/8/2025

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We have just started the season of Lent. And I hope it is quite obvious, then, that this Sunday’s title is The First Sunday in Lent. And although there is now a very different season of the church year, in the writings of this website we happen to be in the very middle of looking at a major sermon within the Gospel according to Luke.

We are currently going through the Gospel according to Luke, a small piece at a time, given in a very literal translation, in the order that it was laid out by the writer. The Gospel Reading for last Sunday focused on the transfiguration of Jesus in what is called chapter nine of that Gospel account. This week’s Gospel reading is about Jesus’ temptation at the beginning of his ministry, and that reading is from chapter four (verses 1-13). In these writings we are somewhere between that.

The entire sermon of “Jesus on the Plain” is from Luke 6:20b through verse 49, essentially thirty verses.  Approximately halfway through the sermon are verses 35 & 36, and they contained rare references to God as both Most High and Father, two very different titles, and it was pointed out the usefulness of something so important in the middle of the sermon. What follows below is the rest of the sermon.

The structure of the following part will use quotation marks. If this is your first encounter with this website, please note that this is an extremely literal translation, and it may not be so obvious what Jesus is saying. (It should also be noted that the hyphens below connect the words in English which are just one word in the Greek, the language of the New Testament.) It will most likely be helpful to look at other translations or a study bible for a better understanding of the text. What follows is Luke 6:37-49:

[Jesus said:] “And  not  do-judge,  and  not  not  you-will-be-judged;  and  not  do-condemn,  and  not  not  you-will-be-condemned.  Release,  and  you-will-be-released;  give,  and  it-will-be-given  to-you;  measure,  good,  having-been-pressed-down,  having-been-shaken,  running-out-and-over,  they-will-give  into  the  lap,  yours;  for  in-what  measure  you-measure,  it-will-be-anti-measured  to-you.”

Now  he-said,  also,  a-parable  to-them:  “Not  is-able  a-blind-man,  a-blind-man  to-guide?  Not  both  into  a-pit  they-will-fall-in?  Not  is  a-disciple  above  the  teacher;  now  having-been-perfected  all,  he-will-be  as  the  teacher,  his.”

“Now  why  you-see  the  speck,  the-one,  in  the  eye  of-the  brother,  your,  now  the  beam,  the-one  in  the  own,  eye,  not  you-consider?  How  are-you-able  to-say  to-the  brother,  your:  ‘Brother,  allow  I-may-throw-out  the  speck,  the-one,  in  the  eye,  your,'  yourself  the-one  in  the  eye,  your,  a-beam  not  seeing;  hypocrite,  throw-out,  first,  the  beam  out-of  the  eye,  your,  and  then  you-will-see-clearly  the  speck,  the-one  in  the  eye  of-the  brother,  your,  to-throw-out.”

“For  no,  there-is  a-tree,  good,  making  fruit,  bad;  nor  again,  a-tree  bad,  making  fruit,  good.  For  each  tree,  from  the  own  fruit,  it-is-known;  for  not  from  thorns,  they-do-gather  figs,  nor  out-of  a-thorn-bush  a-grape-cluster  they-do-pick.  The  good  person,  out-of  the  good  treasure  of-the  heart,  he-brings-forth  the  good,  and  the  evil-man  out-of  the  evil,  he-brings-forth  the  evil;  for  out-of   abundance  of-heart  it-speaks,  the  mouth,  his.”

“Now  why,  me,  you-call, ‘Lord,  Lord,’  not  you-do  the-things  I-am-saying?  Every  one  coming  toward  me  and  hearing  my,  the  words,  and  doing  them,  I-will-show  to-you  what  he-is  like.  Like  he-is,  to-a-man  building  a-house,  who  dug  and  deepened,  and  he-laid  a-foundation  upon  the  rock;  now  a-flood  having-happened,  it-dashed-against,  the  river,  the  house,  that,  and  not  it-had-strength  to-shake  it,  because  the  so-well,  to-have-been-built  it.  Now  the-one  having-heard  and  not  having-done,  like  he-is  a-man,  having-built  a-house  upon  the  ground  without  a-foundation,  which  it-dashed-against  the  river,  and  immediately  it-fell-together,  and  it-became  the  ruin  of-the  house,  that-one,  a-great-one.”

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March 1st, 2025

3/1/2025

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This Sunday’s title is The Transfiguration of Our Lord, and the Gospel Reading for this Sunday is Luke 9:28-36. This Sunday is also the last Sunday in the Epiphany season. And looking at the transfiguration of Jesus on this Sunday is certainly a good way to celebrate an epiphany or, in other words, a very special appearance. And although there were only three people to see Jesus when he was extremely bright, it is still a significant epiphany.

We should be thankful that such an event was written down, and it appears very clearly in the three similar accounts. It is also unfortunate that, because of the slight differences among the three accounts, some people try to get at what really happened. If the focus of this epiphany becomes a history lesson, then it is quite difficult for particularly special gifts to be given out. And in this particular situation this particular gift comes in three slightly different ways.

If you are not familiar with the writings of this website, this writer is currently going through the Gospel according to Luke, giving a very literal translation a piece at a time, and giving it in the way in which it was laid out by the writer. At this point we are not as far as the transfiguration. There are many ways to translate our next text into English, and what is below could be called an extremely literal translation of Luke 6:17-38 (and for those unfamiliar with these writings, the hyphens below connect the words in English which are just one word in the Greek text, and even if you are familiar with this section of the text, because this translation is extremely literal, it may be helpful to look at other translations and/or a study bible for a better understanding of the text; this may just be a good starting point).

What is given is the first part of what could be called the Sermon on the Plain. If you are familiar with the Sermon on the Mount in the Gospel according to Matthew, you may notice the similarities at the beginning of the sermon and at the end. There is probably a deliberate similarity here. Important things tend to be repeated.

Words give blessings, and the Lord’s blessings are an important and solid foundation. Our gracious Lord’s words do some amazing, foundational, and very strong things. And this fact can be forgotten within our complex and physical world. And here is the text:
And  having-come-down  with  them[the twelve disciples],  he  stood  upon  a-place,  level,  and  a-crowd,  great,  of-disciples,  his,  and  a-multitude,  great,  of-the  people  from  all  the  Judea  and  Jerusalem  and  the  along-the-sea  of-Tyre  and  Sidon,  who  came  to-hear  him  and  to-be-healed  from  the  diseases,  their,  and  the-ones  being-troubled  by  spirits,  unclean,  they-were-therapied,  and  all  the  crowd,  they-were-seeking  to-touch  him,  because  power,  from  him,  it-was-coming-out,  and  he-was-healing  all.  And  he,  having-lifted-up  the  eyes,  his,  into  the  disciples,  his,  he-was-saying:

Blessed  the  poor,  because  yours  is  the  kingdom  of-the  God.  Blessed  the-ones  hungering  now,  because  you-will-be-satisfied.  Blessed  the-ones  weeping  now,  because  you-will-laugh.  Blessed  are-you  when  they-hate  you,  the  people,  and  when  they-separate  you,  and  they-heap-insults-upon,  and  they-throw-out  the  name,  yours,  as  evil  for-the-sake-of  the  Son  of-the  Man.  Rejoice  in  that,  the  day,  and  skip,  for  look,  the  reward,  yours,  great,  in  the  heaven;  for  according,  the  same-things,  they-were-doing  to-the  prophets,  the  fathers,  their.

Rather  woe  to-you,  the  rich-ones,  because  you-receive  the  consolation,  your.  Woe  to-you,  the-ones  having-been-filled-up  now,  because  you-will-hunger.  Woe,  the-ones  laughing  now,  because  you-will-mourn,  and  you-will-weep.  Woe  when  you,  well,  they-say,  all  the  people;  for  according,  the  same-things,  they-were-doing  to-the  pseudoprophets,  the  fathers,  their.

But-on-the-contrary  to-you  I-say,  to-the-ones  hearing:  Agape  the  enemies,  your;  good  do,  to-the-ones  hating  you.  Eulogize  the-ones  cursing  you,  pray  about  the-ones  mistreating  you.  To-the-one  striking  you  upon  the  cheek,  provide  also  the  other,  and  from  the-one  taking  your,  the  cloak[outer garment],  also  the  tunic[under garment],  do-not  prevent.  To-every  one-asking  you,  give;  and  from  the-one  taking-away,  the  your-things,  do-not  ask-back.

And  just-as  you-want  that  they-may-do  to-you,  the  people,  do  to-them,  likewise.  And  if  you-agape  the-ones  being-agape  to-you,  what-kind  to-you,  a-favor  is-it?  For  also  the  sinners,  the-ones  being-agape  to-them,  they-agape.  For  also,  if  you-do-good   to-the-ones  doing-good  to-you,  what-kind  to-you,  a-favor  is-it?  Also  the  sinners,  the  same,  they-do.

And  if  you-lend  from  whom  you-hope  to-receive,  what  to-you  favor  is?  And  sinners  to-sinners,  they-lend,  that  they-may-receive-back  the  equal-things.
Rather  agape  the  enemies,  yours,  and  do-good,  and  lend,  nothing  despairing,  and  it-will-be  the  reward,  yours,  great,  and  you-will-be  sons  of-Most-High,  because  he,  kind,  he-is,  upon  the  un-favor-full  and  evil.  Become  compassionate,  just-as  the  Father,  yours,  compassionate  he-is.

There is something interesting about that last paragraph. It is approximately the middle of the sermon, and it contains some unique things (middle things often do that). Within that short section, there is the very rare description of God as both ‘Most High’ (or ‘Highest’) and ‘Father’. Both of these titles are extremely rare in this Gospel account. You may wish to look up some of those occurrences as part of a bible study. Therefore, to have the ‘Most High Father’ is certainly a rare and very wonderful thing. And you have Jesus to thank for that.

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